for any more seeds to be sowen in it the smell thereof is so acceptably fragrant to every true believer that the scent of all things else in this world how pleasing soever to flesh and bloud is of no value with him but noisome in comparison If we therefore to use the Apostles words or an Angel from Heaven should trample upon this bed or deface the beauty of it by scattering in it any other seeds which of what nature soever they be will prove in effect to be nothing else but the Tares of the Enemy let him be Anathema But to uncover this bed and to shew what a delectable variety there is in the sweet nature of it to the end that those who take pleasure in beholding it may more and more affect it will I hope be adjudged by those that have judgment to discern to be no faulty compliancy at all with new fangled Opinionists who pretending to novel discoveries of truth root up the foundation There is certainly as in Plants many secrets of nature that are yet unknown so in the Scripture much of the minde of God that former Ages hath not been acquainted with which they that come after may understand more perfectly especially in the sense of those Prophecies which are to have their full accomplishment in the last Times Truth is not now barren as one observeth well although she was prodigal in teaching our Ancestours Etiam quicunque fuere mortalium sapientissimi multa scisse dicuntur non omnia she hath a reserve laid up in her Cabinet for her friends and followers at this day and will ever have till she opens all her treasures unto them at the last day I say therefore as countenance is not to be given to those Masters of Novelties and new-Light Mongers of these dayes who frequently and confidently from the light within them vent most damnable Opinions expresly contrary to the Written Word as the Gnosticks of old did whose Disciples they are though they know it not so should encouragement be given to those who taking along with them the Analogy of Faith and the Analysis of those Places of Scripture which they fix their Meditations upon are so happy as to finde out other interpretations thereof then were before known which may occasion more light also to spring up in the Church to the glory of God and advancement of the Gospel To which glorious ends that all whatsoever is here written in this following Treatise may happily tend hath been and shall constantly be the hearty Prayer of the poor unworthy Authour thereof who is Dear Christian Thy Soules friend and The Churches Servant E. L. A POSTSCRIPT TO THE READER THE Method that is here used is I confess according to the ordinary mode plain and homely without those Logical curiosities florid and subtle insinuations or rhetorical transitions and cadencies Wherein the accurate Writers of these Times do abound which things nevertheless in their right use and genuine appearance no man that is wise will at any time condemn but for their sakes whose Conversion from Sin Conviction of Errour and Corroboration in the Faith this Treatise especially aimeth at is this order observed Which as it hath not been found altogether unsuccessful to such ends and purposes so may it now also through Gods blessing be still useful therein being suted for the most part according to their minde and expectation Wherein I do but follow the Apostles Example who became all things to all men that by all means be might gain some Yet if they should chance to meet with some things here Hard to be understood as even Saint Pauls Epistles which required that all things should be done to Edification had in them by the Testimony of Saint Peter things surpassing the capacity of the unlearned it will be easy for them to pass them by and to spend their time and thoughts upon that which they will finde to be within the ken of their apprehension One thing more I must premise with which I shall conclude this Address In regard I have here presumed to render the sense of some places of Scripture otherwise then they have been commonly interpreted least should thereupon be censured for affecting too much a Digression from the grave and profound Judgement of others that are or have been before me it is thought very requisite to add hereunto a Synopsis of the Names of sundry Authours both Antient and Modern that have been as I said before consulted with in the pursuance of this Subject to whom for the most part as it was meet I have with due reverence yielded a ready and willing compliancy in their sense of Scripture and other their Religious and Orthodox Determinations which I hope will suffice not onely to take off the imputation of a Paradoxal Singularity but free me also from a charge of offering violence to Sacred Theology though Philology lead me sometimes into her private Retirements and put me therein upon new Explorations The Names of some Authours mentioned in this Treatise Alstedius Saint Ambrose Amesius Doctor Lancelot Andrews Lord Bishop of Winton Saint Athanasius Saint Augustine Beda Saint Bernard Beza Brentius Bruno Bucanus Calvin Centurists Saint Charles the First of Famous Memory King of Great Britain c. Saint Chrysostome Doctor Collins Saint Cyprian Doctor John Davenant Lord Bishop of Sarum Master Deering Saint Dionysius Areopagita Doctor Downham Master Dyke Epiphanius Eusebius Doctor Featley Master Fox his Martyrol Gerard Bishop Godwin Comarus Saint Gregory H Grotius Doctor Hammond Doctor Harris Ward of Wint. Col. Doctor Joseph Hall Lord Bishop of Norwich Hospinian Saint Jerome Bishop Jewel Irenaeus Junius Doctor John King Lord Bishop of London Doctor Henry King Lord Bishop of Chichester Peter Lombard Ludolphus Luther Peter Martyr Mercer Doctor George Morley Lord Bishop of Winton Doctor Richard Mountague Lord Bishop of Norwich Musculus Nicephorus Origen Paraeus Pelargus Perkins Philo Judaeus Piscator Polanus Doctor John Prideaux Lord Bishop of Worcester Ravanellus Doctor Edward Reinolds Lord Bishop of Norwich Septuagint Socrates Sozomen Tertullian Theodoret Doctor Twisse Master Vines Master Nathaniel Ward Master Thomas Wilson Zanchy c. Things most remarkable contained in this Treatise I. THE Divine Generation of Jesus Christ is in some poor measure declared II. The Restauration of the Creature after the final Judgement proved III. The glorious estate of the Saints in the life to come described in a way and manner that is not commonly thought upon IV. How the Office of Christs Mediatorship was exercised by him and made effectual from the beginning V. How Jesus Christ shall be the Head of his Church Triumphant after he hath delivered up the Kingdome to God the Father VI. The certainty of the Conversion of the Jewes cleared and a demonstration of the fixed time wherein they shall be called gathered from the Holy Scriptures VII The Blasphemy of Socinians discovered VIII Civil Government vindicated IX The folly of Fift Monarchists and Millenaries made
them their own Mercies choose Death rather then Life they shall most assuredly reap the fruit of their own Option in the latter end unless they will learn betimes to be wiser and make a better choice For what else can be expected when Christ hath prepared so Glorious an Inheritance for men in whom he professeth to have a peculiar Interest John 1.11 Mat. 25.41 and they shall lightly regard it And when there is a fire an everlasting fire prepared for the Devil and his Angels whom his Soul abhorreth and men shall wilfully plunge themselves into it O foolish people and unwise who hath deluded you A wretched Covetousness you will undoubtedly finde it to be in the end to be intruders upon the Devil a wosul ambition to be Usurpers upon Damnation and a folly not to be parallel'd unless it be by the reprobate Angels to leave your own Habitation so Gloriously repaired for you by Jesus Christ who not only Created you but Bought you at a dear Rate everlastingly to dwell in Surely it were much better for you to stand your ground and to preserve your Interest with all your strength preparing your selves against the time when an entrance shall be ministred unto you abundantly into that everlasting Kingdom Rom. 8.23 waiting for the Adoption a Glory above the Creatures expectation viz. The redemption of our body when Body and Soul shall be reunited again and all things shall be ours in their perfectest Beauty purged throughly from that dross and corruption which now sticks upon them This I say should be our chiefest Ambition next unto God's Glory and if we were wise would be our utmost endeavour for then shall we be with Christ which is best of all then shall we experimentally finde the blessed effects of his immutable love towards us unto all eternity then shall the Creature yield unto us not a groaning Subjection but a willing and a cheerful Subjection rejoycing that it hath somewhat in it that shall conduce to the advancement of our Glory O let the consideration hereof work in us a holy Indifferency towards the things of this present life What though some be poor and of low account in the eyes of the world yet let not the hearts of such be troubled at it for our Lord when he comes if he finde them doing his will will make them as well as others who abound in wealth Rulers over all that he hath If Riches encrease Ps 62.10 Pro. 23.5 let us not set our hearts upon them Or if they decrease and take to themselves wings and flie away let us not be guilty of such folly as to let our hearts flie after them Bishop King upon Jonas but as Fabritius the Roman a late learned and laborious Bishop made the Comparison told King Pyrrhus who one day tempted him with Gold and another day terrified him with an Elephant which he had never seen before Plutarchus in vita Pyrrhi Vtimur mundo fruimur Deo Aug. Yesterday I was not moved with thy Money nor to day with thy Beast So whether we be tempted with gain or terrified with the loss of these worldly Commodities we do not trouble our selves either way Knowing that we have in Heaven a more enduring substance Heb. 10.34 And thus have we done with the second Interpretation of our Text viz. That Jesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in reference to the whole Creation The Third Interpretation of the TEXT is this Jesus Christ is the same yesterday to day and for ever With a more especial Respect unto his Peculiar People Adsis O JESV JEsus Christ is the same unto his Church from first to last that is from the first man that was created to the last that shall be born in this World or from the first Evangelical Promise given in Paradise viz The Seed of the Woman shall break the Serpents head unto the last Sentence that shall be pronounced at the great Day Gen. 3.15 viz. Come ye Blessed of my Father inherit the Kingdom prepared for you from the foundation of the world Mat. 25.34 The same King and the same Priest and the same Prophet of his Church throughout all Ages the same in his Power over them the same in his Satisfaction and Intercession for them the same in his Doctrine unto them Semper idem alwaies the same And now that we may understand more fully the Sense of the Holy Ghost in this excellent Scripture according to this Third Interpretation of it let us confider distinctly the several Courses or Periods of Time here specified viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Yesterday to Day and for ever And in them all observe the Immutability of the Lord Jesus Christ towards his Church from Generation to Generation By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Yesterday must according to this sense be meant all the time of the Old Testament By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is To day is understood the time of the New Testament By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever the continuance of that time unto the end and that Eternity in order to the fruit and benefit of Christ's Immutability towards his Church when Time shall be no more CHAP I. Of Yesterday and the Benefit that the Church enjoyed by Christ's Oeconomy therein TO begin then with Yesterday which as it is said must in this sense which we are now upon be taken for all he time of the Old Testament that is from the Minority of the Church in her first springing unto her maturity in that fulness of Time when Christ came into the World In which long Tract of time notwithstanding he was the same in the Exercise of his Mediatory Office towards his selected People which he is to Day in the time of the Gospel when he was made Flesh and visibly appeared among us Two things are here to be considered by us 1. The Denomination of the Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday 2. What is predicated of that time viz. Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The only He or the same Yesterday Both which will afford unto us their several Instructions From the first we may learn that which will be of some use for us to know and that is this The Time of the Old Testament with the Legal Ordinances attending upon it is a Day that is set and expired being Yesterday and therefore not to be brought into our account neither are we to walk in the light of it I say not that the Old Testament it self Quoad scripturam vel spiritualem veritatem as it is a part of God's Revealed Will unto his Church is now at this time quite out of date for even Jesus Christ who is the Sun that shineth gloriously in this our Day was the Doctrine of the Prophets as well as of the Apostles and he commandeth us in the New Testament to enquire of him in the Old Search the Scriptures John 5.39 Luke 16.29 that
of the world viz. the Moral Law All which Laws were enacted by him as a King over his Church and People being according to his Office provident and careful for their security and happiness both temporal spiritual and eternal Answerable to that of the Prophet Es 33.22 which place Calvin applieth to Jesus Christ The Lord is our Judge Cal. Inst lib 2. cap. 11. Sect 5. Es 33 22. the Lord is our Lawgiver the Lord is our King he will save us If this sufficeth not let us consider that as S. Paul saith 1 Tim. 2. There is one Mediatour So S. James saith Jam. 4.12 There is one Lawgiver who is able to save and to destroy 1 Tim. 2.5 Jam 4 12 Now this one Lawgiver must undoubtedly be that one Mediatour because when man had by his disobedience violated the first Law given him by God himself he was immediately thereupon become an Exlex an accursed Out-law and so should have continued given up to confusion and every evil work had not the Mediatour in whom the Father was pleased all fulness should dwell then instantly appeared exercising his Regal Authority in reducing man into some order both for his quiet and peaceable living here in this world and to make way for him into everlasting Happiness hereafter Which work I say was alwaies the proper work of the Mediatour for it was not consistent with Divine Justice to give a Law any more to such a Rebel but rather to let him alone to perish for ever in his Apostacy which must certainly have followed if Christ had not interposed his Mediation the virtue whereof as in some sort it extended to all Mankinde yea to the whole Creation so it was chiefly fixed upon that People whom God had elected to himself for his peculiar Inheritance In order hereunto did this great King the Father having Anointed him to that end shew forth his absolute and Sovereign Authority in giving Law to his People as it is said in the Second Psalm when he was set up to be King immediately follows the Publication of his Law And what Law but that whereof the Lord had said unto him Thou are my Son this day have I begotten thee Ps 2.7 That is the Law which was the efflux of his Mediation unto which Office he was begotten of the Father that day in which he first entred upon it Which Scripture being thus Interpreted that which follows will be very apposite thereunto as being the gracious Dignation of the Father unto his Son in this Office Ask of me saith he and I shall give thee the Heathen for thine Inheritance Ps 2.8.9 and the uttermost parts of the Earth for thy Possession Thou shalt break them with a Rod of Iron thou shalt dash them in pieces like a Potters Vessel That is Do thou perform the part of a Mediatour and I do promise thee that the most Refractory in the world shall be made subject unto thee yea the Scepter of thy Government shall be accompanied with such a mighty and irresistible Authority that thou shalt subdue all adverse power that riseth up against thee I am bold I confess to render these my poor Conceptions concerning this Scripture as I have done of many other in this Treatise so different from Interpretations that have been formerly given but it is with modesty and submission and therefore I hope I do not offend those that are wise and godly being desirous to cast in my Mite into the Treasury of God if it may at least be any way useful and to improve my small Talent to my Masters advantage Once It is manifest that this Scripture is not limited to a particular sense but doth carry with it a various signification To say nothing of that Application of it which is made by some especially one of very eminent note in the Church to the Birth of Christ Bishop Andrews when he took upon him our Nature deriving the Warrant thereof from Act. 4.25 c. We finde the Apostle S. Paul himself Heb. 1.5 Heb. 1.5 alledging this place to prove the Deity of Christ as one whose nature was far above far more excellent then the Angels for to which of the Angels said he at any time Thou art my Son this day have I begotten thee Signifying the Fathers eternal prepetually-constant and present Generation of his Son which sheweth him to be very God We finde also the same Apostle applying it to the Resurrection of Christ Act. 13.33 in these words He that is God hath raised up Jesus again as it is written in the Second Psalm Thou art my Son Act. 13 33 this day have I begotten thee So that in this sense the Prophet's word there Hodie to Day signifies the Day of Christ's Resurrection wherein he was begotten from the Dead for so he is denominated Col. 1.18 The first begotten from the Dead Col. 1.18 And in the other before the very same word Hodie implies that Eternity which properly hath neither beginning of Daies nor end of Time Since therefore the word of the Holy Ghost here is comprehensive of various Interpretations we may safely without relinquishing those which the Apostle hath given render this also which hath been here inserted unless we will entertain that Novel and Jeiune Opinion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more but one meaning of one Text viz. That Jesus Christ was begotten of the Father to be the Mediatour the very day that he first entred upon his Office that is at that instant time when the first Promise was made viz. The Seed of the Woman shall break the Serpents head Clearly then Jesus Christ was Yesterday the King of his Church as well as to Day because he was the Lawgiver from the beginning yea upon Mount Sinai that Law which was written in Tables of stone by the Finger of God was the Act and Deed of this King himself Quid enim est digitus Dei nisi Spiritus Dei saith S. Augustine What is the Finger of God but the Spirit of God as may appear by comparing Mat. 12.28 Luke 11.20 And whatsoever was done by the Spirit to the people of God was also done by Christ as Mediatour His Act it was and in his Custody or Register was it also kept being laid up in the Ark under the Propitiatory which was a most singular and illustrious Type of Jesus Christ and so altogether under his ordering and disposing as seemed good unto him Now let me not be mistaken herein I do not say that Christ as Mediatour gave any Law at all as it may have a consonancy with the Covenant of Works which indeed the Law hath unto all those who will not be brought into the Bond of the new Covenant But this I say The Gospel of the Law which the faithful people of God have alwaies found therein that is the Doctrine of Faith and Repentance was undoubtedly as I hop-hath been made clearly to appear given by Christ
much obtruded upon the people of this Nation But those times of darkness are not within the verge of this Vindication But for our present Liturgy which hath been established since the Reformation that it should be originally taken out of the said Missal and consequently transmitted to us from Rome as they would make us believe is clearly as manifest an Untruth as that we have originally received our Religion from Rome True it is that that breviary as it is called secundum Salisburiensis Ecclesiae usum doth agree in some things with our Liturgy But it will not therefore follow that our Liturgy is a poor puisne extract taken out of it Sober and discreet men would rather infer thereupon that our Liturgy and as much of that Popish Portifory as is incorrupt are taken out of the Primitive Christian Liturgies which were devoutly used in several Churches persecuted for the faith of Christ long before any Romish Superstitions were in Being whereunto if there be with us a holy desire of Conformity to shew that we are in communion and fellowship with that poor persecuted Church of old that was valiant for the Truth resisting the enemies of Christ even unto bloud and upon whose unwearied labours and sufferings we are happily entred What offense is it Now that our Liturgy is such we might alledge the faithfulness of the Compilers of it who according to the trust reposed in them as master Fox reports it in his Martyrology had in this important business as well an eye and respect unto the most sincere and pure Christian Religion taught by the Holy Scriptures as also to the usages of the Primitive Church which the Act of Parliament made for the Confirmation of it attesteth in these words 5. 6. of Ed. 6. c. 1. The Common Prayer established by Law in England is agreeable to the word of God and the Primitive Church And as the King a Zealous and Religious Prince to satisfie some of his mutinous Subjects about it saith It is altered from that the Popes of Rome for their lacre brought it unto But it may be this will not be accounted argumentative with our techy Opponents though the faithfulness of some of those very Persons is by them oftentimes proposed unto us for our imitation We shall therefore here produce somewhat that is more convincing And first that we may see it is no new thing to follow the example of the Primitive times in the forms of Divine worship let an instance be considered by us out of Eusebius an Authour of good account as he is well known in all the Churches Eccl. Hist lib. 2. cap. 17. This Eusebius having taken notice of what Philo the Jew who lived in the dayes of Claudius Caesar above 200 years before him had observed in the religious Exercises of the Christians in his time about Alexandria where Saint Mark had then newly constituted a Church how they in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place set apart and dedicated to Holy uses devoted themselves with marvellous austerity to the Service of God which they celebrated with a certain Order and form peculiar unto them Omnis geneâ—s metrorum carminum rythmis Uno cum rythmo psallente reliqui quiete auscultantes posteriores hymnorum partes ad extremum una decantent and with what Gravity and reverence they sang their spiritual Songs and Hymns of all sorts of tunes He I say noting these observations of Philo addeth thereupon Quae etiamnum apud nos durant which devout Order of religious exercise is in use amongst us to this very day Et praecipuè circa salutaris Domini Passionis Festum diem in jejuniis c. especially those which we use upon the Solemn day of the Lords Passion yea the very Hymns themselves and the manner of their singing Eusebius saith A nobis recitari solebant we our selves have been accustomed to recite in our Church-Assemblies Much more to this purpose is written in the said History But from hence we may infer First that the Christians in the purest Primitive times had places set apart for divine worship which were reserved onely for that use Secondly That they had their Forms of Divine worship when they met together in those places Thirdly that there were some special times of the year as appears by the instance of our Saviours Passion wherein they had their Forms proper for those times Fourthly which is the cause of the inserting of this Story the manner of their worshipping God and the very subject matter of their Forms were taken up and continued by the Church in the following ages Furthermore it will be requisite that an apologie be premised and admitted which is this It is not to be expected that the whole Frame of our Liturgy should be found in those Historians and others that have written of the Church in the Primitive times The dispensations of Gods providence towards his people are much varied now from those of old and therefore we are not obliged precisely to follow their exemplar in the whole Form of any of their Liturgies but are to make our Supplications according to the present state and exigency of the Church wherein we are concern'd They prayed heretofore pro mora finis That the final consummation of all things might be deferred because as it is supposed they were afraid to come under the tyranny of Antichrist which they knew would make havock of the Church in the last dayes But we on the contrary have reason to pray That the end may be hastned that so Antichrist may be destroyed If therefore we can finde that that spirit of devotion which we use in our Liturgy in the order of Prayers Psalms Lessons Collects Letany Versicles Responds c. be the same with that of the antient Churches before Rome usurp'd Authority over the Churches and that in their Ecclesiastick Ministrations there be sparsim found some of the same express terms which we use in ours I hope we shall not be far from giving a clear testimony in this matter As for reading the holy Scriptures and singing of Psalms no man can deny that we therein do conform to the practice of all Churches ever since the beginning And for our Collects this we shall say of them When the order of Sarum which probably was the ancientest wherein there was a compliancy with Romish Superstitions when I say that was first framed by that Osmund aforesaid the Tradition that was then generally received concerning some forms of Prayer that were derived from Primitive Liturgies was the less regarded and so might be swallowed up by time because they were in that Ordinale collected together and brought thereby into Common and Publick use whence it came to passe that the Collects of it which we have gathered into our Liturgy though according to the significancy of the term it is like they were collected from the Catholick Prayers of the Primitive Church yet have no certain Constat for them that
needs be nauseous unacceptable and to no purpose let all that are yet unsatisfied in that point read over and peruse his late Majesties Arguing about it with those Ministers that attended the Commissioners of Parl at the Treaty in the Isle of Wight M. Marshall M. Caryll M. Vines M. Scaman and if they be disposed to a temper of accepting Reason they will finde cause enough to alter their judgement Once those very Ministers were so farre convinced thereby that though they were very shy and unwilling to discover their mindes in a matter of so great and necessary consequence as to give his Majesty satisfaction in those three Quaeries which he propounded unto them concerning Church-Government 1 Whether there be a certain Form of Government left by Christ or his Apostles to be observed by all Christian Churches pretending that the whole volume of Ecclesiastical Polity was contained therein yet they could not but acknowledge the remarkable Learning of his Reply which was clothed as they write with a singular elegancy of stile wishing that such a Pen in the hand of such Abilities might ever be employed in a Subject worthy of it Yet because it will be expected that somewhat be here also said in answer to this part of the before-mentioned objection Let us take into consideration the main Argument that is used against Episcopacy and with a refutation of it put an end to this Controversie That which is chiefly insisted upon by our Anti-episcopal men is the Identity of Denomination which they imagine the Scripture giveth to Bishops and Presbyters 2 Whether it bind perpetually or be upon occasion alterable in whole or in part from whence they will inferre the Identity of Office viz. That Bishop and Presbyter are not distinguishable in any part of their Authority which the Lord hath given them for the edification of the Church A principal instance hereof they alledge out of the Text of the Apostle Tit. 1.5.7 upon which for brevities sake we will onely fix and which being cleared will help us to interpret aright other places of Scripture of the like nature The words are these 3 Whether that certain Form of Government be the Episcopal Preâ—byterian or some other differing from them both Tit. 1 5.7 For this cause left I thee in Crete that thou shouldst set in order the things that are wanting and ordain Elders in every City as I had appointed thee For a Bishop must be blameless c. In which place say they the Apostles reasoning were altogether invalid and inconsequent if Presbyter and Bishop were not the same Office as well as they have the same Name But how justly may it be here said Bernardus non videt omnia These men that pretend to know more of the sense of the holy Ghost in Scripture then others and are apt to censure all that are not of the same judgment with them are not so omniscient but that their brethren who come after them may discern somewhat which they could not see I shall therefore take the boldness to tell them my poor judgment concerning that Scripture hoping that I may make use of my liberty as they do of theirs I know well it is no new Opinion that I am about to encounter with but because our late Writers do with a higher confidence then ordinary seem to abound in their sense concerning this matter I shall endeavour their conviction And first I shall premise a Caution by the way yielding in this Controversie as much as may be consistent with Truth I do not undertake to produce any positive Precept from the holy Ghost in this place for the establishment of Episcopacy in the Church it is enough to shew that a Divine Approbation is given of it in describing the qualification of the persons that are to employed in such an Office distinct from that of a Presbyter together with their superiority over Presbyters and how they are to exercise their power in the several parts thereof viz. Ordination and Jurisdiction Which Divine Approbation if we can here finde as I doubt not we shall I hope it will be acknowledge by all to be Tant-amount to a Divine Institution And though it have not any positive Appointment in Scripture but is onely glanced at in some certain places yet that should not create any scruple in the mindes of any about it no more then some points of Faith which we freely profess are scrupled by us though we finde them not expresly commanded in the written Word Is it meet for any to say unto God What doest thou Who alas among us hath known the minde of the Lord Or who hath been his Counsellour to know fully the reason why he doth in such a manner issue out his Precepts Are not Clouds and thick Darkness set about the Pavilion of God Let not silly man then dare to remove them It would far better become us to keep our distance and to be wise according to sobriety then to arraign the pure word of Truth before the bar of our corrupt reason or to call the holy Spirit of God to account for not giving full satisfaction forsooth to our foolish expectation What if Christ being willing to make his Regal Power the more known to the world would onely give some small intimation of his will concerning this matter as he hath done of sundry other things which we need not here mention to try the spirits of men whether they would thereby be subject unto him or no It is ordinary we know with the Princes of the earth to deal thus with their Subjects by a look or a glance of the eye or by a word of the mouth though uttered in an oblique way to give notice of their further intentions so to search into and finde out the Loyalty and ready affections of those about them And shall Jesus Christ be denyed this liberty This being premised let us now come to inquire out the meaning of the Apostle in the afore-cited place and see whether or no his words will allow of such an Identity between Bishop and Presbyter as hath been commonly conceived or rather try whether by deduction we can prove from thence the Divine Right of Episcopacy which is so much contradicted in these days onely let prejudice be forborn till such time as we have put an end to this controversie First it cannot be denied that the Apostle writeth to Titus as to one with whom he had entrusted the sole inspection of that large and spacious Island an Island containing in it an hundred Cities called therefore Hecatompolis wherein his appointed work was Not to gather a Church by converting the inhabitants thereof from their Paganisme and Judaisme to the faith of the Gospel but the manner of governing a Church which was already gathered was prescribed unto him And this is by the Apostle branched out into two things viz Setting in order things that were amiss or wanting or as it is rendred by
for the sake of Christ and his Churches And now give me leave to premise an Apology for some things in this Treatise against which especially there may seem to lie some exceptions First I may possibly be adjudged too inconsiderate in fixing the Epistle to the Hebrews upon St. Pauls account because it doth not clearly appear as it is commonly conceived that he was the Authour thereof Secondly It may be said that here are sundry things inserted which have no natural co-incidency with the principal subject that is pretended As to the first of these Exceptions I know well there hath been some doubt made concerning the Authour of this Epistle for it hath been much controverted a long time whether it was Barnabas or Clemens Romanus or Saint Luke c. But for Saint Paul few were inclinable to entitle him unto it their reason was The style and idiom hereof seems to vary much from that which the Apostle ordinarily used in his writing neither doth he own it himself by setting his mark upon the front of it as he doth in all the rest of his Epistles but chiefly because the Writer of this Epistle acknowledgeth Heb. 2.3 that he had learned the Doctrine of Salvation from others which saith he was confirmed unto us by them that heard it Whereas the Apostle with very great confidence professeth that he never received if of men nor was taught it but by the Revelation of Jesus Christ which last exception is indeed the most material Gal. 1.12 but answered sufficiently by a late Writer as may appear in the margine Doctor Hammond The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us is not to be restrained to the writer onely but so as to comprehend those to whom he writes uti patet Tit. 3.3 Eph. 2.5 Neither is it any new or strange thing for St. Paul to confirme the truth of the Gospel by the testimony of others and tradition from them which saw and heard See 1 Cor. 15.3 Hereupon it seems that doubts have risen concerning this matter And it is further conceived by some that it would savour of too much curiosity to resolve such doubts For so long as we believe the Holy Ghost to be the Enditer what need we perplex our selves about the Writer As When a Prince will vouchsafe to send a Letter to any of his Subjects it would ill become them to be inquisitive with what pen it was written rather we should say of this Epistle as once it was said of the Book of Job Ipse scripsit qui haec feribenda dictavit Ipse scripsit qui illius operis inspirator extitit He writ these things that dictated them unto the Writer c. Nevertheless though it be granted that it may not be of absolute necessity to make too curious inquiry after all those Pen-men and actuaries whom the Holy Ghost employed in that excellent service of being the perpetual Registers of the great Council of Heaven yet neither are they to be quite neglected We rejoyce in the message of good tidings that is brought unto us yet that hinders not but that we may make the messenger welcome and if he be missing though his presence should not add to the Authority of the message yet we would seek him out that we might gladly know him Here in an Epistle sent unto us from God and the messenger is supposed to be missing Let now the name of God be magnified and his will herein revealed be embraced by us as it is meet with all acceptation But if the knowledge of the instrument by whom it is handed to us may any whit conduce to Gods glory in the removal of prejudices against the truth herein revealed or in the conviction of the enemies of the Lord Jesus Christ such as were the Arrians of old and the Socinians of late it is not fit that we should balke it especially when it is hinted unto us by the spirit it self in the holy Scriptures To say nothing of the Title prefixed to the Epistle it being no part of the Canon neither having been generally used by the Churches of Christ therefore not argumentative though it must be confessed it hath Antiquity to plead for it To let pass also the Salutation in the close which as the Apostle Saint Paul saith 2 Thes 3.17 is his token in every Epistle so he writes which might be more material but that it may be said Others in imitation of him do use the same Valediction too we have a more sure word of testimony whereunto we should do well to take heed and that is this Saint Peter the Apostle of the circumcision in his second Epistle which he writes unto the scattered Hebrews who were of his peculiar charge though dispersed into sundry remote Regions calling them therefore Strangers in regard of the places of their abode far distant from their own Country hath by a singular providence of God positively testified that his beloved Brother Paul and no other was the Writer hereof And to this purpose he gives us a plain demonstration 2 Pet. 3.15 Where he speaks of an Epistle of Paul written unto these scattered Hebrews which Epistle was it seems at that time extant and in high estimation among the faithful and which with other of Saint Pauls Epistles he commendeth as of equal Authority being as he saith written by him according to the Wisdom given unto him Now this Epistle there mentioned is very probably the same which in the Scripture goeth under the Name of the Epistle to the Hebrews otherwise how is the Church the pillar and ground of truth in holding out all the Oracles and whole Counsel of God if she hath been negligent in so eminent a part of her Depositum commended unto her by the Authority of two chief Apostles or as one saith lose Pauls Epistle and keep Peters that makes mention of it which is not with any colour of reason to be imagined We may therefore hereupon conclude that it evidently appears Saint Paul was the writer hereof But for that he here altereth his style and doth not put his Name unto this as he doth unto the rest of his Epistles there are sundry probable conjectures commonly for it given First the Jews had conceived against him a very great prejudice and least they should thereupon have rejected his writing with indignation he changeth his wonted style and omitteth his usual Introduction of Paul an Apostle c. Not regarding himself so that the word of God might run and be glorified Moreover he was design'd to be Apostolus Gentium the Apostle of the Gentiles as appears Gal. 2.7 8. Therefore thought it best here to conceale his Name and to waive his ordinary title least he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assume to himself also the Title of Apostolus Hebraeorum the Apostle of the Hebrews which properly belonged to another And therefore though he might in an extraordinary way be employed by the Holy Ghost in writing this Epistle
Text that the ground and foundation of their faith to which they did so constantly adhere was no novelty nor yet such as did fail them or expire with them but being the rock of Ages was co-equal with the Church from the beginning and would be also the only sure foundation for all the faithful to the end of the World and that is Jesus Christ the same yesterday to day and for ever Understand it thus It is as if the Apostle should have said They well knew whom they believed and you may also know him too if you will do as they did for Jesus Christ who is the unchangeable God blessed for ever as they made him their strength and their support so he never failed them Be you therefore followers of them looking unto Jesus who as he led them into all truth and preserved them in it so will he likewise do the same unto you and to all others that shall come after you who believe in his Name for he is the same Yesterday to day and for ever We may now glean up by the way some Doctrinal conclusions which shall be but named that so we may come without any further protraction to taste of the sweetness that springeth abundantly from the Fountain of the Text. 1. We learn hereby That people ought to be followers of their Teachers as they follow Christ and no otherwise 2. The way to abide stedfast in the faith is to stick to the Foundation that is Jesus Christ who is still the same 3. Whosoever they be that make a sincere profession of the Gospel of Jesus Christ shall never be ashamed of it for Christ will constantly without any change own and maintain that faith which hath once and but once been delivered by him to his Saints being first and last like himself This was Preached Decem. 26. These things premised let us now come to the Text whereof if I should undertake to speak any thing in order to this time of Solemnity which yesterday to day and some daies following is held up and continued among us as if it had reference unto it I should then indeed declare myself to be but of yesterday and to know nothing at least to know nothing of my Text as I ought to know But the words in their genuine sense will not lead us unto any such matter It is Insignis locus as Mr. Calvin calls it a most excellent and remarkable Scripture speaking out the Lord Jesus Christ in his due Altitude making the World and every creature in all Ages subject unto him It is the Argument of both the Testaments and to use the words applied by a Religious and Reverend Bishop of our times to another Scripture like unto this Dr. John King Bishop of London It is the staff and supportation of Heaven and Earth they would both sink and all their joynts be severed were it not that Jesus Christ were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same yesterday to day and for ever And what shall I more say as the Apostle said Hebr. 11. When he had spoken much and there was much more behind but that time failed him Rather what should I not say For our Theatre at this time is not only within the narrow bounds of the World but extends beyond it and our Meditations in handling of this Subject are to reach from Eternity to Eternity Let us then duly poize it and with the good blessing of God make use of it for our Edification A three-fold interpretation may be given First Jesus Christ may be said to be The same yesterday to day and for ever in respect of his Divine Nature Secondly This may be applied unto him with a reference to the whole Creation Thirdly It may so likewise with a more especial respect unto his Church and People And here because it may seem strange that I should give so many several interpretations of this Text Give me leave to premise an Apology for my understanding herein I would not be too vehement in forcing a Text to carry a sense which is not directly or by warrantable deduction to be found within the compass thereof And it is a great wrong that is done unto Divine Truths when Scriptures are produced for their foundation that are not Homogenial with them As for this three-fold interpretation which I have here given of this Text though the last be commonly accounted the most proper as being consonant to the scope of the Apostle yet the other two are not to be rejected as inconsistent with the sense of the Holy Ghost therein Nay is there not a greater latitude then ordinary to be allowed unto it when it is propounded as a Divine Theorem cutting asunder the thread as it were of the former Discourse that the eyes and thoughts of all men that read it may in a singular manner be fixed upon it as on a general Sentence or Proposition comprehensive of more then might alonely have reference to the preceding Verse Surely there is somewhat extraordinary to be found in it Therefore as I have already prescribed my Method so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall now prosecute it The first Interpretation of the Text. THe first sense then or interpretation that is given of the Text is this Jesus Christ is the same yesterday to day and for ever in respect of his Divine Nature that is as he is God equal with the Father begotten of him from eternity to eternity And herein I am not alone but I find the Text so rendred both by Modern and Ancient Expositours Francis Junius writeth of it to the same purpose Hoc quarto ut Logicis lâ—quamur medo proprium Deitatis est This is a most transcendent property of the Godhead to be the same yesterday to day and for ever And from this very Text saith the same Authour do the Primitive Fathers in the purest times prove Jesus Christ to be the true and eternal God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantial and coessential with the Father and the Holy Ghost some instances of whom shall be given in the prosecution of this point Having then the concurrency of others that are sound and Orthodox whose Works praise them in the gates Let us consider how this Text may represent this great Mystery unto us in the several parts of it It is a most certain truth that the Divine Generation is that which gives unto the Son of God his personal Being which Generation is acknowledged by all that are sound in the faith to be from all eternity This is that which in the Text if it referreth at all to the eternal personality of Jesus Christ as it undoubtedly doth and will be here made to appear must be understood by Yesterday Jesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same or The only He yesterday that is begotten of the Father from all eternity As the word Hodie to Day Psal 2.7 Psal 2.7 is by Expositours truly rendred not only for the Day
10.13 Heb. 10.13 and therefore is not to be engaged in it self by such a government over men as is here pretended Add unto this his Office of Mediatourship he must not relinquish with reverence be it spoken till he hath finished his whole work that is brought the righteous God and poor man together again who were set at a distance through the Interposition of the Devil In order whereunto he did assume the Humane Nature and in his own person joyn it to the Divine that so by virtue of this Union and in the execution of that Office which was annexed unto it he might Malgrè all the malice of Hell bring many Sons unto glory But now to lay down this Office by leaving the holy place where he is once entred before he hath perfected the Atonement which will not be till all the Elect be delivered out of the reach of Satan would be so great a dishonour to the Divine Majesty that it could not well be repaired by Wisdom it self Perhaps it will be said these are great words be it so but they are also most true And therefore that disservice that is done unto Christ by these Fifth Monarchy-men as they are called in ascribing unto him such a power as they have fancied for it is but the corrupt fruit of their own Imagination as will appear in the end must needs be very great likewise That they do promote the Design of Antichrist is also clear though they perceive it not For hath it not been the Masterpiece of Rome in the setting up of the Popes Vicegerency under Christ to make all the Powers of the Earth stoop unto him yea to render them in time altogether useless save in what he shall ex Cathedra dictate unto them It was said of him by one who knew well what spirit he would be of That he opposeth and exalteth himself above all that is called God or is worshipped So that to despise Dominion 2 Thes 2.4 and to speak evil of Dignities much more to overturn Order and Civil Government which in infinite Wisdom and goodness hath been established by God in the World must needs be an acceptable Service done unto Antichrist as very much conducing to the carrying on of his pernicious Design and it will sooner be preparatory thereunto then any whit to the advancement of Christ's honour But to let this pass If the word of Truth the Will of the faithful God revealed in holy Scripture be constant and perpetual then may we safely say That this present way which is now in being of the dispensation of Divine Power and Providence in the government of Mankind shall never be changed The Apostle adviseth that every Soul be subject to the higher Powers enforcing it with a Reason that must ever prevail upon the Consciences of men for saith he the Powers that be are ordained of God Rom. 13.1 He exhorteth also that Supplications Prayers Intercessions and giving of Thanks Rom. 13.1 be made for Kings and for all that are in Authority 1 Tim. 2.1 2 3. adding also such a Reason that will undoubtedly over-rule the hearts of those that fear God for saith he This is good and acceptable in the sight of God our Saviour Again Put them in mind saith he to Titus to be subject to Principalities and Powers to obey Magistrates c. Implying that though they would be apt to forget mans nature being ever since it was depraved by our first Parents Ambition wondrously inclinable to an irregular exorbitancy yet they should know this was their duty as well as any other that was given them in charge by the Gospel And now I appeal unto all that are not willing to be deceived whether all this doth not clearly imply the perpetuation of these Powers for if they should not continue unto the end this word of command and exhortation would be altogether useless and impertinent which is an Imputation not to be put upon the words of the Wise yea of Wisdom it self If any shall say yea there shall be a Government to the end but not of a Humane Constitution the Apostle S. Peter will presently stop the mouth of this Objection with that express word of command which he giveth saying Submit your selves to every Ordinance of man for the Lords sake 1 Pet. 2.13 14. whether it be to the King as Supreme or unto Governours as unto them that are sent by him All this then being the undoubted Verity which the Lord Jesus Christ by his Apostles and Servants hath made known unto his Church and which whosoever will peremptorily deny let him expect a Conviction with a manifestation of Gods displeasure what is it that will be objected hereunto What Rather then fail the holy Scripture shall be forced to furnish men with Evasions and Truth shall be set in opposition against in self But O man who art thou that makest this jangling between the words of Truth That turnest the Rule of the Righteous God into crookedness and deformity Is it meet to say to the Eternity of Israel Thou art not the same Fie upon such Blasphemy Let God be true and every man a Liar His words are not Yea and Nay but Yea and Amen pure words as silver tried in a Furnace of earth without any the least dross of falshood or prevarication purified seven times It must surely therefore be some strong delusion that puts men upon this Satanical Sophistry to make Truth contradict it self And what is it that is alledged but some obscure Prophetick places of Scripture the Interpretation whereof will be better known by a patient waiting for the Accomplishment if they be not already fulfilled then by a rash and hasty determination to the dishonouring of the holy Spirit in the invalidating of other places that are plain and clear without any shadow of Ambiguity whatsoever And let these Fifth Monarchy-men themselves judge whether it would not be safer and become them better to submit to the express Commands of the Holy Ghost in Scripture then tenaciously to lean to their own understandings in giving a peremptory sense of some dark and dubious Prophecies to the contradicting of those Commands But to close up this whole matter I suppose that now after all the pretended challenges that have in these times been made by parties to promote the Magistrates Interest it will begin to appear unto all men who are willing to see whose Principles are and have been notwithstanding all their flattering Pretensions Antimagistratical Having thus removed the before-named Objection that lay in our way and made manifest the truth of that Proposition which tended to the clearing and illustrating of our Solution of that Objection viz. That Government is an Ordinance of Divine Authorization made to be subservient unto Christ in his great work of Preservation and for that end to be continued so long as the World endures Let us now come to make use of this Doctrine concerning the Immutability of
as well as the Law of the Gospel in which respect it is also called the Law of Christ Gal. 6.2 And the Prophets who were the best Expounders of the Law Gal. 6.2 did alwaies in their several Generations derive from thence the said Evangelical Doctrine Again As the Legislative Power was Yesterday in Christ so in like manner was the Punitive and Vindictive both for the correction of his People when they offended and for the punishment and cutting off his Enemies when they grew implacable in their rage and incorrigible under his Judgments A Lawgiver we know will be of no account unless he be a Judge and he that is a King unless he be a Judge and a Lawgiver both he may have an aiery style of Majesty given unto him and please himself with the sight of a Crown and Scepter but as to true and real power he shall as hath been said and we have found it by experience to our shame and misery too too true remain but the out-side but the Picture but the sign of a King If then the Lord Jesus Christ hath been the Lawgiver of his Church of old and consequently the King it must necessarily follow that he was the Judge also both to interpret the meaning and to execute the penalty of his Law Thus therefore we finde those Offices linked together as is before said with a reference to Jesus Christ under the Law Es 33.22 The Lord is our Judge the Lord is our Law-giver or Statute-maker the Lord is our King he will save us And the Apostle S. James saith There is one Lawgiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Judge Jam. 4.12 as it is added in some Manuscripts and so Jerom renders it who is able to save and to destroy Now this Judge hath been no other at all times but the Lord Jesus Christ for he himself saith Joh. 5.22 Joh. 5.22 The Father judgeth no man that is immediately but hath committed all judgment unto the Son Musculus according to his usual wont observeth here It is not said judgment alone but all judgment and in that it is said all it plainly sheweth that his power is of so large an extent that it reacheth unto all that ever were in the world For when was it that the Father gave this power of Judicature unto the Son When but Quando cum genuit say some Orthodox Ancients very pertinently Chrysostom Hilarius Theophilact though they mistook in their computation of this Quando limiting it unto Eternity as Pererius noteth when he begat him which is not to be understood of his Divine Generation because in that respect the Father and the Son judge both alike after the same manner being equal in power from everlasting to everlasting But here it is said the Father judgeth no man having devolv'd that power wholly upon the Son How then It must surely be meant of the time when Christ was begotten of the Father to be Mediatour and when that was hath been before said which being so Christ was the Judge from the beginning and consequently the King of the Church from the beginning also Furthermore the exercise of this power wherewith the Lord Jesus Christ was vested from the beginning was in like manner alwaies manifested by him in the executing of judgment for as he addeth again John 5.27 The Father gave him Authority to execute judgment also John 5.27 because he is the Son of man which Scripture though it may be applied and that properly to the last judgment when Christ shall visibly appear as a Judge yet it is not to be limited to that sense but hath a measure that reacheth unto the Church in all Ages wherein Christ hath according to the Authority given him of the Father executed judgement If it be now objected that these words because he is the Son of man do imply that Christ did not execute this power till he took upon him our Nature I shall answer First If Christ was the Lamb slain from the beginning of the world though notwithstanding he was not actually slaughtered till about the eighteenth year of Tiberius what hinders but that he might be also the Son of man before his Incarnation Sure we are the Prophet Daniel speaks of him under that notion And some there are that apply that of the Psalm unto him Dan. 7.13 Ravanel Ius c. Ps 80.17 In his Acts and Monuments Let thy hand be upon the man of thy right hand upon the Son of man whom thou madest strong for thy self Secondly I answer with learned Bishop Mountague that this stile wherewith Christ was pleased very frequently to denominate himself Son of Man is to be understood with a reference to that original Promise the first of all made unto Mankinde The Seed of the Woman shall bruise the Serpents head and not unto any persons whatsoever to whom Christ might be related according to the flesh And hereby saith Epiphanius did the Lord intimate that himself was the Party meant in that Promise and that the virtue of his Merits should be and was diffused to all Nations in the world Jews and Gentiles originally alike descended of the woman who both had a like interest in the woman and her Seed though the Jews did and might challenge greater propriety in the Seed of Abraham then the Gentiles could This Title then upon this account doth rather confirm the matter in hand then in the least Iota appear against it But I do further offer to consideration Did not Christ call himself the Son of man that he might thereby intimate to the Sons of men for their comfort that there was some kinde of Affinity between him and them he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the essential Reason from all Eternity as is before said and they men endued with reason also through his good hand upon them in their Creation and therefore he would delight in that Appellation since he had undertaken to be their Mediatour which might even in their apprehension advance that Affinity Which if it be so Christ doth not call himself the Son of man so much for his being a Descendant from Mankinde But Son of man he is that is by an Hebraism Man per excellentiam 1 Tim. 2.5 as the Apostle also calls him as one that was Superiour to them all and from whom they all being reasonable Creatures have derived their distinction from other Species in the World about them From all which it may appear that Jesus Christ might be called the Son of man before his Incarnation and therefore as such did execute that Authority which the Father had given unto him He executed judgment on Cain when he excommunicated him out of his Church as may be gathered from the Sentence of Malediction which he pronounced upon him viz. That he should be a Fugitive and a Vagabond in the Earth Gen. 4.12 and from Cain's own desperate and dogged confession whereby he did in a sullen
was saith Bishop Reynolds to be a middle Person to stand and minister between God and Man in their behalf to be impartial and faithful towards the Justice and Truth of God and not to be over-ruled by his love to Men to injure him and to be compassionate and merciful towards the errours of men and not to be over-ruled by his Zeal to God's Justice to give over the care and service of them And such an high Priest was Christ zealous of his Fathers Righteousness and Glory for he was set forth to declare the Righteousness of God Rom. 3.25 And he did Glorifie him on earth by finishing the things which he had given him to do Rom 3.25 John 17.4 compassionate also towards the errours and miseries of his Church for he was appointed to expiate and to remove them out of the way Col. 2.14 Now since Christ was ordained thus for the good of men Col. 2.14 can it be imagined that he had a care only of that sort of men that came after him into the World and none at all of those that had been before Was Abraham the Friend of God and David the man after Gods own heart of no reckoning with him If so let that accursed Opinion of the ancient Gnosticks the first-born of the Devil have a Licence to pass without controll that no man was saved all went to Hell unto the 15 year of Tiberius Caesar wherein it was from Heaven revealed concerning Christ This is my beloved Son hear him Or was there some other Mediatour before Jesus Christ took upon him our Nature who did execute that Office for 4000 years and then resign'd it up to the Son of God leaving the residue to be done by him in a time which happily may not be half so long Or were all those that lived in that long Tract of time shut up in Limbo when they died from whence they could not be delivered till Christ himself came among them These and such other Carcinomata as Bishop Mountague calls them are rather for Cauteries then curing Salves to work upon we may perhaps meet with some of them hereafter undoubtedly the Lord Jesus Christ was alwaies The man who was is and shall be the Mediatour between God and Man Lastly The high Priest was to offer Gifâ—s and Sacrifices for Sins that so Divine Justice might be satisfied which had been by sin violated Hence it was that as the Apostle saith Heb. 9.22 Almost all things were by the Law purged with bloud Heb. 9.12 and without shedding of bloud is no remission Death was to attend upon Justice as her Executioner but if Justice pass a Sentence at any time and execution follow not upon it Justice vanisheth into nothing and is become a meer Ludibrium for Execution is the very life of Justice Death therefore since he is let into the World by mans sin must do its office that so Justice may live Accordingly did the Priests who were ordained to see that a due satisfaction should be made to Divine Justice and to make an Atonement for the people never come before the Lord without bloud But first they slew the Sacrifice upon the Altar and then took of the bloud Lev. 16.11 15. and brought it before the Mercy-seat within the Veil to testifie the death of the Sacrifice whereupon Sin was expiated and Justice fully satisfied Thus did the Priests under the Law and thus also did Christ without whom all whatsoever they did had been to no purpose their sacrificing of a Lamb had been of no more account with God then the cutting off of a Dogs Neck and there offering an Oblation no better then the offering of Swines bloud Christ therefore I say once for all offered up a Sacrifice which was himself the virtue whereof was alwaies operative to make those former Sacrifices effectual to those ends and purposes before-mentioned and after that by his own bloud he entred into the Holy Place Heb 9 12.10 12. So then Christ it was that was still represented as a slain man in all those Sacrifices of old for a sentence of Death lying upon him through the determinate Counsel and fore knowledge of God made him in all those Ages before Act. 2 23. as good as dead in which regard he is called The Lamb slain from the beginning of the world Rev. 13.8 And because Justice would have Death for satisfaction else must the whole World have immediately fallen under her displeasure therefore in all likely hood the very first thing that died in the World was Christ in a Figure and consequently a Sacrifice from the beginning He was a Sacrifice ready even for Cain to make use of for his good if he had had Faith to apply it as appeareth by the words which the Lord speaks unto him If thou doest not well sin lieth at the door That is Gen. 4.7 a Sacrifice for sin for so the offering for sin is in Scripture frequently called which Interpretation because it may carry with it a sound of novelty Dr. John Harris Harden of Winchester Col. I shall take leave by the way to tell such that as I finde it owned by a late learned and reverend Divine so upon the examining of the grounds whereupon this Interpretation is built it will I doubt not appear to be very probable First God cometh not to deject Cain lower then he was but to raise him up from his dejection as is manifest both by his deigning to give him an Oracle from Heaven and also by the words wherewith he beginneth his speech unto him Why art thou wrath and why is thy Countenance fallen Secondly If the words Sin lieth at the door intend a sudden judgment to seize upon him what coherence can there be between these and the words following which are spoken concerning Abel viz. And thy brothers desire shall be subject unto thee For to read the place thus If thou doest not well thou shalt certainly be punished and thy brothers desire shall be subject unto thee This if there be any coherence at all were to threaten poor Abel more or at least as much as Cain Thirdly The Original word Chateath it is the aforesaid Authours observation as it signifieth Sin so also doth it the Sacrifice for Sin as Hos 4.8 2 Cor. 5.21 Hos 4 8. 2 Cor. 5.21 do witness And it was the custom according to which Moses speaketh as being best acquainted therewith to lay the Sacrifice at the Sanctuary door Vt populum dirigeret ad mediatorem saith Calvin to teach the people to serve God in Christ who is the true Sanctuary This sense therefore upon these Considerations may seem to be very agreeable with the scope of the Holy Ghost in that place so that a Sacrifice was ready for Cain at that time and what Sacrifice was that but Christ the Lamb then slain who alone taketh away the sin of the World and besides it seemeth to be a sacrifice distinct
inventions worthy of no value We deny not but where Antiquity is found in a way of Righteousness it is indeed a Crown of Glory among the Churches of Christ But being found in a way of Errour wandring from the righteous rule of the written word and laying inconstancy upon Jesus Christ who is this way of Righteousness as if he were not the same still in his Doctrine which he hath delivered to his Church it is fit to be despised We must here now look to be told that the written word is not the onely rule but that there are many other unwritten verities to which we are likewise bound to give heed as well as to that which is written Sess 4. Decreto de Can. Script Yea and the Council of Trent hath thundred out their Anathema against those who refuse Traditions for the rule of faith as well as against those that refuse the written word But may it not then be demanded if it be so where can faith finde a sure foundation to fix upon that which is unwritten being very uncertain whether it be from Heaven or of men If the written word be but a part of Gods revealed will and these unwritten verities as they are called the other part never can there be assurance given to any of the whole Mystery of Salvation neither can the Church know it aright in the whole series of it was God hath revealed it For when some affirm a Tradition to be Apostolical which others of as great account disdainfully reject for a spurious super-inducement and forgery thrust upon the Churches in after-times which dissenting in this case hath frequently come to pass even in the Primitive Dayes of the Gospel what a miserable maze is the faith of a believer brought into Will not our confidences be much weakned in our spiritual conflicts and our hopes of gaining Converts to our Christian Profession from among those that are without if they should make this objection unto us be utterly choaked and our endeavours in that kinde frustrated and come to nothing To let pass the great multitude of these Traditions the number of them being never yet determined whereby they must needs become a great yoke and burthen to the Church of Christ 1 Tim. 3.15 If that which is written be sufficient to make a man wise unto salvation surely that which is unwritten is not absolutely necessary to be heeded by us It is not to be denied but that the Church hath Power to appoint some certain Canons and Rules for the observation of Publick order and decency unto which so long as they are inoffensive in their own nature they that are true Children of the Church will give a ready and a chearful obedience yea we do confess that in things indifferent a respect ought to be yielded to Antiquity and to their Traditions But if an Angel from Heaven should come and tell us that all those things which are simply necessary to Salvation are not to be found in the Holy Scriptures we must hold him accursed Yet Bellarmine saith Nos asserimus in Scripturis non contineri expresse totam Doctrinam necessariam sive de fide sive de moribus Lib. 4. de verbo non scripto Ca. 3. Sect. 1. We further do willingly grant that the Lord Jesus Christ and his Apostles preached many things that were never written And what they so preached ought to be of equal Authority with us as that which is written Pari veneratione pari pietatis affictu the very words of the Council of Trent not to be disliked with as much Piety and Veneration to be received by us as the Books of Holy Scriptures if they were as certainly known But it is a strange and strong delusion which we hope shall never seise upon us to believe that they preached doctrines which are a directly contrary to what is written in the said Books as light is unto darkness Holy and Faithful Master Deering in his Commentary on the Epistle to the Hebrews expostulates this case sadly in these words Is it the word of Christ written that we should not worship Angels And is it his Word unwritten that we should pray unto them Is it his Word written that we should not be bound to our Fore-Fathers Traditions And is it his Word unwritten that our Fathers Traditions should be to us as his Gospel Is it his word written that to forbid marriage which is honourable in all estates is the Doctrine of Devils And is it his Word unwritten that Ministers should be forbidden to marry Is it his Word written that five words in a known Tongue are better in the Congregation then five thousand in a strange Language And is it his Word unwritten that in our Congregations we should pray in a Language which the people understand not Is it his Word written that the dead are blessed which die in the Lord and they rest from their labours And is it his Word unwritten that they are tormented in the fire of Purgatory In short Is it his Word written that his Ministers should be subject to Kings should attend upon their flock and not meddle more then needs must with the affairs of this World And is it his Word unwritten that the Pope shall exercise Authority over Temporal powers depose Kings at his pleasure and that his Inferiours of the Conclave should be secular Princes Hath God written it that Christ sacrificed himself once for all and made a perfect Redemption And hath he left it unwritten that a shaven Priest must sacrifice him every day and say a Mass Propitiatory for the quick and dead What perversness is this of men of Corrupt minds thus to dream of Traditions contrary to the written Word of God And what an intolerable indignity do they put upon Christ to make him thus palpably contradict himself as if he had forgotten to be still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Same But full well did Esaias prophecy of these men Es 29.13 saying This people draweth neare unto me with their mouth and honour me with their lips but their heart is far from me But in vain do they worship me teaching for Doctrines the Commandments of men Mat. 15.8 But leaving these to their uncertain Traditions and their most certain innovations Let us look home to our selves and hearken to the Apostles advice which he giveth Phil. 2.5 viz. Phil. 2.5 To let the same minde be in us which was in Christ Jesus for he hath set us an example that we should herein also follow his steps even to be constantly the same in those things that belong to the Kingdom of God Not that we should stand at a stay and make no further progress in Knowledge Holiness Zeal for God's glory Brotherly-love self-denial Contempt of the world c. then we have already attained Rather let yesterdayes work in that sence be forgotten by us Phil. 3.13 and let us reach forth as Saint Paul said he himself
will afford us the like Suffrage herein as the other Prophets have done But before we enter hereupon give me leave to premise a word or two It is not my purpose here to launch out too ventrously into this deep I foresee the danger that attends upon it many of late having lost themselves in so doing by a too much confidence of their skill and strength that I may not therefore fall under the guilt of rashnes and inadvertency in this kinde with others who have been peremptory in stating and determining the Epoche's and Periods of times mentioned in this Book and that of the Revelation which have appeared to their shame to be of a larger extent then those limits which they have set unto them I shall onely offer what I have to say to the judgement and examination of the Church not daring to determine in a point of such difficulty and uncertainty as that is which I am now about to insist upon The place which I have singled out for my purpose is in the ninth Chapter of this Prophecy and the twenty fourth verse Where the Angel who is before called the Man Gabriel because he appeared in a humane shape speaks unto Daniel in this manner Seventy weeks as it is translated are determined upon thy people Dan. 9.24 and upon thy Holy City to finish the Transgression and to make an end of sins and to make reconciliation for Iniquity and to bring in everlasting righteousness and to seal up the Vision and Prophecy and to anoint the most Holy In the exposition of which words I finde Interpreters do gene rally run upon this foot of account making these seventy weeks as they are called to be seventy times seven years and to begin at one of those four Edicts mentioned in Ezra and Nehemiah that came forth from those Persian Monarchs Cyrus Darius and Artaxerxes for the restoring and returning of the people and for the building of the Temple and City wherein they do much vary one from another and are at a great loss in their computations because not onely the Scripture doth not afford help in this matter not expressing the full years of the reign of those Princes nor yet the series of their succession but those Historians also that have been of old who as a learned Antiquary observeth having so many Bishop Mountague and so great helps at hand which we want of the Persian Babylonian Assyrian Egyptian Writers who at large related the acts of those Princes with whom in their times the state of the Jews did concur and who were abundantly furnished with Histories of the Seleucidan and Lagidan Princes of the Macedonian race with whom the Jews after the Captivity had great negotiations have left unto us so very poor or none at all helps for direction herein in so much that we have little or no cause to thank them for it Upon which consideration I say none of our Expositours before us could nor can any man else to this day conclude precisely upon a certain root of time for the beginning of these years according to this account nevertheless it is the concurrent judgement of writers that at one of these forementioned Edicts must these seventy weeks take their Commencement and Beginning the final Period whereof which must be as uncertain as the Beginning they make to be either at the coming of the Messiah or at his Baptisme or at his Death or at the destruction of Jerusalem and the Temple the amounty of which time say they makes up 490 years and are afterwards by the Angel branched out into several parcels where every part hath some Cardinal thing of special remarke fixed unto it that should happen within that time But I shall now crave leave to lay down my conceptions of this Scripture differing from the ordinary interpretation of it believing there is enwrapped in it the whole purpose and determination of God concerning his Israel from first to last beginning at some notable Epoche and to be continued untill the final restauration of that Nation which is yet to come This I confess may seem strange at first sight because of the novelty of it But by that time we have duely considered the words as they are delivered by the Angel it may happily be adjudged not altogether impertinent and may give occasion unto some of a more diligent search and enquiry after a further meaning of the Holy Ghost in this Scripture then as yet hath been thought upon Observe then the Prophet understanding by books as he saith in the second verse the number of years whereof the Word of the Lord came to Jeremiah that he would accomplish seventy years in the desolations of Jerusalem which years were then expired he setteth himself as ver 3. to seek the Lord God by prayer and supplication in the behalf of his people and the Holy City that mercy might at length be shewed unto them in their deliverance Whereupon this answer is presently returned unto him by Gabriel but what answer is it Not punctually positive to his prayer which was for the aforesaid deliverance so much desired by him now after the expiration of the terme appointed for the Babylonish Captivity that seems to be the least part of the Angels errand at this time but because Daniel was a man greatly beloved the Angel hath a matter of greater import here to reveal unto him in which he might be assured that the deliverance which he prayed for should also be included But what is this business of greater import Is it the happy consequents which should follow upon their deliverance Thus indeed hath it been conceived But rather is it not as I have said and which I shall undertake here to prove to be the purpose of God concerning his delivering this people out of all their troubles especially those which they endured in Egypt and Babylon and now also in their dispersion into all Lands where they are scattered to this very day from the very time when they were first brought into a preparatory way of being formed into a Nation As for the Holy City that onely is inserted in this answer because the Prophet had mentioned it in his prayer and the Angel speaks more particularly of it in the verses following This with submission of my judgment of the Holy Catholike Church and of my Mother the Church of England I conceive to be the genuine sense of that Scripture and what I have now to say to it I desire may be considered without prejudice My supputation of the time here mentioned is after this manner These 70. Weekes as they are called I take for 70. Jubilees each of which being 49. years they together make up 3430 years Now if we reckon from the time of Jacobs going down into Egypt which is the Epoche that I six upon the reason whereof I shall shew hereafter there will not at this time want much of compleating these seventy Jubilees For from that time to
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