been willing to insert to give full satisfaction to those that are Scepticks in this point and for the confirmation of their faith that are sound and orthodox Object 2 Secondly They object that which the Angel speaks to the Virgin Mary Luke 1.35 The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee therefore that Holy Thing that shall be born of thee shall be called the Son of God Therefore also say they he was not the Son of God before his Incarnation Unto this also we may answer sundry waies Answ First The inference which the Angel produceth from his premises was to let the blessed Virgin see that the fruit of her Womb should be according to the Prophecy that went of him not of an ordinary Extraction because the Holy Ghost not a mortal man was to be the efficient thereof therefore that Holy Thing that should be born of her should be the Son of God and not of any man yet since the Nature that was produced Non Gene râ—t one â—ed 〈◊〉 benedictione was not after the similitude of the Nature and Essence of the Holy Ghost for Christ was not conceived of the substance but through the power of the Spirit we may conclude infallibly that Christ had not this denomination of the Son of Gost first given him at the time of his Incarnation Secondly Qui pascun ter ex Aqua sp sancto non ided aquae filios eos recte quispiam dixcrit Pet. Lom If it were so the Holy Ghost should by a proper right be called the Father of Christ which he never is in Scripture neither indeed did ever any that truly professed the Christian Faith acknowledge him in any respect to be for he is not the principle of the subsistence of the second person in the Trinity and therefore not the cause of the Divine eternal Sonship neither was there a new person conceived at his unconceivable over-shadowing of the Virgin and therefore he could not be the Father of Christ in respect of any inferiour filiation so that we must seek out some other sense of the Angels words then that which these Dreamers have foolishly imagined Thirdly The words therefore of the Angel may well be conceived to have reference to the Prophecy of Isaiah unto which he seems to have respect in the 31. Verse of this first of S. Luke the words of the Prophet are these Es 7.14 Mat. 1.23 Behold a Virgin shall conceive and bare a Son and shall call his name Immanuel which Immanual is being interpreted God with us Implying he shall be called both the Son of God and the Son of man and though the Angel makes mention only of the first of these Denominations V. 35. yet it is not to be taken exclusively of the other for he said before V. 31. Thou shalt call his name Jesus whereby he meaneth that he should be called also the Son of man In a word the Particle Therefore Luke 1.35 wherein the stress of this Objection lieth is not to be referred to the conception of Christ by the Holy Ghost as the cause of his Sonship but to the Prophecy that went before both of the Mother and the Son wherein they were both concern'd viz. That that should be fulfilled Fourthly Whereas it is said He shall be called the Son of God it is to be understood after the manner of the Hebrews Pro vere manifestabitur He shall be truly manifested and declared to be the Son of God as where it is said He shall be called Immanuel it is not meant He shall be called by that name but declared to be such as that name imports and acknowledged to be so among his people so by these words He shall be called the Son of God is meant he should be acknowledged to be the Son of God when he was born into the World not implying a Beginning of what he was not but that then he should begin to be manifested and acknowledged what he was Or else lastly He which was ever the Son of God in respect of his Godhead should now be called the Son of God existing in the Manhood or God manifested in the flesh as the Apostle phraseth it 1 Tim. 3.16 1 Tim. 3.16 Object 3 Thirdly They harp much upon that place of the Apostle Col. 1.15 where Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first born or first begotten of every creature Whence they will infer that he must needs be a Creature for as the first begotten say they amongst brethren is to be reckoned one of their number and of the same nature with them so the first begotten of every creature must also be connatural with the creatures and therefore cannot be begotten from Eternity but is a creature having a temporal beginning of existency even as they Thus do these Christomacho fighters against Christ shew their teeth though they cannot bite and shoot out their bolt wherewith they let fly nothing but their own folly But let them if they will Marcion enjoy their priviledge to be of his brotherhood who deservedly was called Primogenitus Diaboli the first begotten of the Devil In the mean time that their folly may be made manifest unto all men as his also was and that all who love the Lord Jesus Christ may have their faith confirmed and their affections enlarged towards him let these following answers be taken into consideration Answ First It would be observed that Christ is not called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The first Created as it should indeed be rendred if their sense should pass for currant but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The first begotten of every creature which signifieth that he was begotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Before all the Creation as appeareth by what is presently added by the Apostle V. 16. For by him were all things created which clearly distinguisheth him from those things that are made giving him also the priority before all things V. 17. which must conclude his Generation to be Eternal Secondly If the Apostle must be taken in such a sense as that his words here should make Christ and the Creature Correlatives each to other it will not necessarily follow that he from his original was a creature too And now to make it clear that the Apostles meaning is of a higher aim and strain I shall undertake with all due reverence and sobriety to speak of this great Mystery according as God hath dealt to me the measure of faith and the Lord give us a right understanding therein Saint Paul seems here to be raised up by the Holy Ghost into a spiritual rapture setting forth the Glory of the Lord Jesus Christ as I may say in all its Dimensions the height and length and bredth and depth thereof The height in that he is the uncreated everlasting Image of the invisible God for in that sense it must be taken in regard he
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
his own and his own c. John 1.14 The word was made flesh c. Acts 1.6 When they therefore were come together c. Acts 1.7 It is not for you to know the times c. Rom. 8.19 For the earnest expectation of the Creature c. Rom. 8.20 For the creature was made subject to vanity c. Rom. 8.21 Because the creature also it self shall be delivered c. Rom. 8.22 For we know that the whole Creation groaneth c. Rom. 8.29 The first-born among many Brethren c. Rom. 11.25 Blindness in part is hapned to Israel until c. Rom. 11.26 And so all Israel shall be saved c. Rom. 11.27 For this is my Covenant with them when c. Gal. 4.5 To redeem them that were under the Law that we c. Col. 1.15 Who is the Image of the invisible God c. 1 Tim. 2.5 For there is one God and one Mediatour c. Tit. 1.5 For this cause left I thee in Crete c. Tit. 1.7 For a Bishop must be blameless c. 1 Pet. 4.17 For the time is come that judgement must begin c. 1 Pet. 4.18 And if the righteous scarcely be saved c. Rev. 1.11 I am Alpha and Omega the first and the last c. The Interpretation of these Texts of Scripture Gentle Reader as they are rendred in this Treatise I do leave unto thy most serious consideration Not but that there are besides these sundry Expositions of other places of Scripture here also given that are not usual yet nevertheless may well be conceived to be according to truth without condemning those that have been commonly received These likewise you will meet with as you go along in your reading and will require your most ponderous meditations Onely I do desire that when you meet with an interpretation of the Holy Scripture which may seem somewhat strange unto you not to be hasty in passing censure upon it till you have found the whole discourse about it to be fully finished Again it will perhaps be objected unto me by some that I do here take but a slight occasion to be very large and vehement in maintaining the honour of our Church against her Adversaries by justifying the Order which she observeth in the Publick Worship of God and Ecclesiastical Government Whereto it may well be answered Is there not a cause When not onely the Church which is our Mother the most eminent Pillar and Stay of Divine Truth hath been miserably rent and torn by Schismes and Divisions but our Lord Jesus Christ himself also was very much dishonoured thereby being made by a sort of wretched people the very Authour and Fautor of their Divisions as if he had not been and were not still to be to his poor Church what the Text here insisted upon proclaims him to be viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same Cause enough then there is for every true Son of the Church to spend his Zeal in this Contrast upon all occasions and to marke them as the Apostle adviseth who cause these Divisions and Offences that they may be avoyded It must be confessed the late Schisme while it grew more and more prevalent in this Kingdome till it pleased God to reduce us to our pristine order by a merciful providence never to be forgotten did bring us especially of the Ministery into such a low despondency and pusillanimity of spirit that we had almost lost that Christian Valour yea and English courage pro aris focis for which our Church and Nation have in times before us been so much renowned But since the Lord God hath spoken who can but prophecy when deliverance hath been sent unto us by the out-stretched arm of an Almighty Power who can forbear to rejoyce in it And when God hath shewed us our Errour in suffering our selves to be deluded by a spirit of seduction who can but lament his back-slidings and appeare with his utmost strength in the vindication of that Truth and Church which have been so treacherously forsaken For my own part I do here in the truth and uprightness of my heart solemnly protest before God and men as I have been ashamed of my credulity in giving heed for some time to the cunning insinuations of those who pretended they were for the cause of God but were found Lyars so now though possibly it may be said of me as it was of Saint Paul 2 Cor. 10.10 that my bodyly presence is weak and my speech contemptible and therefore it is but little that can be expected from me that may be for the advantage of the Church in any kinde all which I will not deny yet I do and must account it my duty with that little strength that I have to endeavour what I can by all wayes and means the undeceiving of those poor seduced people who being bewitched with the like sorceries do yet continue in their perverseness against the Lord and against his Anointed What else should I do after so woful a defection that hath been among us when to my apprehension I hear often the word of our Saviour to his Apostle Saint Peter sounding in mine eares Luk. 22.32 tu conversus confirma fratres when thou art converted strengthen thy brethren Let no man therefore blame me for my forwardness and vehemency in this matter upon any occasion for I cannot but speak the things which I have seen and heard as the same Apostle also said yea let my tongue cleave to the roofe of my mouth and my right hand forget her skill how poor and slender soever it be if my tongue and pen both be not now ready for the Churches service to fill up the acclamation at the setting on the Head-stone of this great Work of Omnipotency in the re-establishment of Order among us both in point of Divine Worship and of Civil and Ecclesiastical Government with Grace Grace unto it Lastly I should now also be loth to be so far mistaken as that by giving new experiments of rendring the sense of Scripture otherwise then it hath been generally taken I should thereby incline to favour that upstart Sect of holders-forth of new Lights and new Truths against whom I have alwayes protested my dislike with much loathing and abhorrency and do still account of them no better then the smoke that comes out of the bottomless pit which would in time darken the light of the Gospel as much as the foggy mists of Popery ever did where it prevaileth Deplorable is their estate and accursed be their attempts whosoever they are that set up any of their pretended Lights in competition with the Holy Scripture and are not contented with that truth which hath already been revealed to the Church in those things that are necessary to salvation The bed of divine truth is green all the year long Cant. 1.16 no filthy weeds of spotted Errour so much as once appearing therein nor no room at all to be found
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
of Christ's Resurrection but also for God's Eternity so may the word Heri Yesterday when it is spoken of God in this manner be taken in the same sense likewise for the eternal God is not to be conceived by us in any thing that concerns his Essence or Relation under any Notion of time properly as some have impiously conceived It is said Es 30 33. Es 30.33 That Tophet is ordained of old that is from Yesterday so the Marginal Note also renders it Now consider if Tophet be there to be understood of Hell as it is usually taken and as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often mentioned in the New Testament doth imply though the place hath had a Being in time yet surely God ordained it in his eternal Decree before ever Time was And that I take to be the meaning of the Prophet's word Yesterday viz. That God had ordained Hell for his enemies from all eternity So here in the Text may the word be taken in the same sense But that it may not at all seem strange unto any that Eternity be spoken of with terms appropriated unto Time we do finde frequent expressions of Scripture in a tendency hereunto and that in this very particular concerning the eternal Being of the Son of God The Lord saith Wisdom i. e. Jesus Christ who is the Wisdom of God 1 Cor. 1.24 possessed me in the Beginning of his Way Prov. 8.22 Pro. 8.22 A Beginning of a far more ancient date then Moses his Beginning mentioned Gen. 1.1 For it is interpreted V. 23. to be from everlasting It is said also of Christ Mich. 5.2 Mich. 5.2 That his out-goings have been of old as Initio saith S. Hierom from the Beginning i. e. from everlasting as it is there added by the Prophet which signifies the Daies of Eternity as the Marginal Note there likewise renders it So that to ascribe Daies unto Eternity even as unto Time though not in such a propriety of speech is no novelty Rev. 1.8 Again Christ saith of himself Rev. 1.8 that He is the Beginning and the Ending which is and which was and which is to come A place not much differing from our present Text describing the Eternity of Jesus Christ even in the same manner as 't were in a Parallel under the same notions of Time And the words there as here signifie that Christ is was and ever shall be a most perfect simple and absolute substance and Essence being all one with our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is yesterday to day and for ever We must howsoever confess that these words Erat Est Erit was is and shall be and so also yesterday to day c. are but discriminating terms and as I may say several feathers springing forth from the wing of that voluble and mutable Time which hovereth upon the Creation and therefore utterly incompatible with the most perfect Eternity of the Creatour whose whole Being is entire and compleat in it self without any the least vicissitude or variation whatsoever yet notwithstanding such is the gracious condescention of the most High they are commonly by the Holy Ghost in Scripture attributed unto Eternity As humane Actions are unto God of Descending and Ascending c. and humane passions of Grief Anger c. together with the parts and lineaments of a humane body to the end that poor mortal creatures might have some Illapses of that great Glory slide into their minds according to their narrow capacities which otherwise they could never be able to discover no nor endure Hence it is that Christ calls himself Rev. 1.11 Rev. 1.11 The Alpha and Omega the first and the last whereby I conceive is meant that he is the only begotten Son of the Father and before him there was none and after him there should not arise any that should be so begotten Lastly the Apostle calls him The first born of every creature signifying thereby saith Bishop Davenant Quod genitus fuit ante ullam rem creatam That is that he was begotten of the Father before any thing was created Col. 1.15 So that still we see Prius Posterius that is these terms former and latter which have reference unto Time used by the Holy Ghost in this high point of the eternal Generation of the Son of God from whence it appeareth clearly that the word Yesterday here in the Text may be taken not only for all time past but even for Eternity in a reference to the said Divine Generation other places of Scripture where the same Doctrine is asserted speaking it out in the same language too We may therefore I believe proceed on without any Hesitancy in grounding it upon this Text which I acknowledge hath not been in this sense commonly understood and therefore have I been the larger in laying the foundation in regard also of the great usefulness of it amongst us in these times I shall endeavour to speak the more freely of it A Doctrine it is which the Churches of Christ have constantly maintained in the vindication whereof the Saints have not counted their lives dear unto them A Doctrine not to come under the scrutiny of Reason it being infinitely above it Dei Generatio silentio honoretur magnum tibi dedicisse quod genitus sit said one very well The Generation of the Son of God is to be honoured with silence and poor creatures must acknowledge that they have learned much when they know the Son to be begotten If any man yet shall enquire de mode that is concerning the manner of this Generation he should be answered saith reverend Davenant with S. Ambrose Credere tibi jussum est non discutere permissum est Thou art commanded to believe it not allowed to examine or discuss it Es 53.8 for that question of the Prophet Es 53.8 which though it bear other significations we may make use of here will put to silence both Angels and Men Who can declare his Generation If indeed we were able to search the Records of Eternity we might happily find out what was done in Hâ—sterno in those daies of Eternity But such knowledge is too wonderful for us it is high we cannot attain unto it Phil. 4.7 The Apostle tells us Phil. 4.7 That the peace of Christ is above all understanding Surely then his Eternal Generation is above all understanding too let us therefore content our selves with what is revealed not suffering our poor home-spun Reason to lash out into this transcendent Mystery any further then the Spirit of God in Scripture is pleased to lead us This I conceive we may with modesty assert the first Person being Father from Eternity the Son must be co-eternal with him otherwise the Relation falleth And there being nothing in God but Essence and Relation if the Relation be taken away what the Consequence would be is easie to judge But doubtless this Divine Relation between the Father and the Son was from
all Eternity otherwise we may argue further if the first Person be not Father from Eternity there must arise in time a change in his Personal Denomination which is incompossible with the Father of Lights in whom there is no variableness Yea more if the Son of God be the Power of God and the Wisdom of God as 1 Cor. 1.24 then surely he must be co-eternal with God Pet. Low Constat ergo qui semper habuit sapientiam semper habuit filium i. e. Manifest therefore it is that he who is eternally Wife must have the Son co-eternal with him But to contract what might be multiplied hereupon a very pregnant proof we have to this purpose given us Heb. 1.1 2 3. Hebr. 1.1 2 3. where the Apostle most elegantly doth set forth the whole Mystery of this Divine Relation in some remarkable Resemblances And albeit as Bishop Andrews that Magazine of Learning observeth well whose words it will be no offence here to rehearse there be not any resemblance translated from the Creature though never so excellent that will hold full Assay yet withal this we are to think that what terms the Holy Ghost hath made choice of they are no idle speculations that are drawn from them Three several Titles are by the Apostle ascribed unto Jesus Christ in the said Scripture every of which have their proper lustre to guide us into the knowledge of this Mystery which are these Son Brightness Character In Son there is a true Identity of Nature upon it is grounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of one substance even as the Sâ—n is with the Father But if any shall say the Son cometh after the Father in Time amends is made for that in the next term Brightness for it is not to be imagined that there ever was or ever could be a Light Body but in the very same instant there must stream from it a Brightness So upon this is grounded Coeternal But there is some inequality between the Light Body it self and the beam or brightness of it the Beam not being full out so clear shews an imperfection in the term Brightness but that is supplied in the next Character for that is ever just equal neither bigger nor less then the Type or Stamp that made it Vpon this then is grounded Coequal and like per omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So like as shew us the Father saith Philip Why he that sees the Character never desires to see the Stamp if ye see the one ye see the other He that seeth me seeth the Father whose express Form I am Agreeable to these three saith the same Authour we believe of Jesus Christ that he is consubstantial as the Son coeternal as the Brightness coequal as the Character Against the new heads of that old Hydra sprung up again in our daies of whom more shall be said hereafter Devout Bernard goeth along likewise in the same Tract Genuit Omnipotens Omnipotentem Altissimus Altissimum Aeternus Aeternum The Omnipotent saith he hath begotten the Omnipotent the Highest the Highest and the Eternal the Eternal Serm 1. De Adven Domini Neque fas est Dei filium degenerem suspicari sed equalis fateri necesse est Altitudinis ejusdem penitus Dignitatis nam filios Principum Principes filios Regum Reges esse quis nesciat i. e. Neither is it meet to imagine the Son to be of a Degenerate Nature but we must necessarily acknowledge him to be of an equal Altitude and Dignity with the Father for who among us knoweth not the Sons of Nobles to be Nobles and of Princes to be Princes We may conclude therefore the Son of God to be God also from Eternity being begotten of the Father from Eternity All which if we look back into the Womb of Eternity do clearly demonstrate the relation of the Son to be ever inseparable from the Father And so doth it if we look forwards for that ineffable Generation which is the ground of this Divine Relation is never past but as the Schole-men call it is Actus commensuratus Aeternitati just of the same sâ—ze with Eternity and therefore it follows in the Text Jesus Christ is the same to day which yesterday and will be also for ever This eternal Generation of the Son though it be not iterated yet it is continued even as Reason is the continual emanation of the Soul of man which also was coequal with it Mens gignens nunquam desinit giguere 〈◊〉 râ—tio genita nunquam desinit gigni Dr. Collins Reg. Prâ—f Theol. Though I confess still there be a great dissimilitude in Comparisons of this nature And as Regeneration in the Saints is a continual act of the Spirit of God upon them for Quotidie Renati sumus was the word of a sound Divine We are every day regenerated So is this Divine Generation of the Son of God a permanent and everlasting Generation which as it had no beginning in time so it hath no end being Actus Aeternus in God but with this difference Christ's Generation is perfect from Eternity though it be still in Esse not being like our Generation of one from or by another but as that whereby the Sun begetteth his Beams which are alwaies begotten yet alwaies perfect whereas our Regeneration is gradual growing up still towards perfection And from hence it is that Christ is said by the Apostle Col. 1.15 Col. 1.15 to be the Image of God an Image not accidental or artificial such as is of a King in his Coin or money but the essential and natural Image of the Father such as is of a King in his Son being of the same nature with him and so not a vanishing transient shadow but express and permanent Image Polanus To this purpose saith one Haec Divina Genitura non est transiens sed permanens perpetua unde Pater Aeternus non de sinit giguere filium filius non desinit gigni à Patre That is the Divine Generation is not transient but permanent and perpetual for the eternal Father doth uncessantly beget the Son and the Son doth not cease to be begotten of the Father And thus far with the Clew of the holy Scriptures and the help of Orthodox Writers upon them have we entred into this Labyrinth where we see the Lord Jesus Christ to be the same yesterday to day and for ever in respect of his Divine Nature Here now before we come to make use of this Doctrine and to bring it home to the Conscience of the Believer for his Edification and Consolation we might arraign all the enemies unto it Jews Arrians Samosatenians and others and examine what Arguments they have been wont to produce against it which I doubt not but we should find to be of no force but that they are not worthy and therefore needless to be at large insisted upon Nevertheless that the malice and subtlety of the Devil
was before the Creation thereby setling him upon the Throne making him co-eternal with God and to be of the same nature with him and the first begotten of every creature by which words he puts the Crown upon his head giving him the Sovereignty and Dominion over the whole Creation The length in that he is before all things and that by him all things consist The bredth in that he is the head of the body the Church extending his Influences Wisdom Care and Providence as the head useth towards all his Members The depth in that he became in time the first begotten also from the Dead that as he was the Creatour and Lord of all Living so when poor Creatures had by their rebellion against him brought themselves under the power of Death even then did he by his dying and triumphant rising again become their Restorer and Deliverer also that so in all things saith the Text he might have the preheminence Now then when the Apostle is in so high an elevation taken up with such a glorious description of the Lord Jesus ascribing unto him his several Excellencies according to his several Relations wherein he standeth to his Father to his Church to the whole Creation is it fit for low-spirited men loaden with lumpish thoughts of the creature to force him to stoop unto them by obtruding a sense upon him which never entred into his thoughts once to imagine Yea which would make him contradict himself as we say in the same breath for to be the uncreated everlasting Image of the invisible God and to be a Creature in one and the same Nature are teto Coelo directly opposite each to other as the East is to the West But without controversie there is truth in the Apostles words and no lye at all Whereas therefore he saith of Christ That he is the Image of the invisible God the first begotten of every creature He makes the latter Clause the consequent of the former connecting the whole in this manner The right of Primogeniture is in Christ because he is the Image of the invisible God and in that regard do all Creatures visible and invisible derive their Being from him some having more noble impressions of his Image upon them then others according to their rank and order in the Creation as it hath been contrived and established by the wisdom of the most High For example such as have life in them by an internal principle of Nature are in a higher degree of honour by their conformity unto Christ then those Creatures that are without life for life in whatsoever subject it be whether intellectual rational sensitive or vegetative is a Rivolet springing from that divine Fountain that is in Christ amongst which sorts of living creatures there is also a gradual Propinquity to the Fountain according to which propinquity they have all their several quicknings and vital operations The Evangelist S. John intimates so much when he saith In him was life and the life was the light of men John 1.4 Haec vita est lux non Brutorum c. ad quae ilâ—a non pertinet sed hominum Sic Musculus That is that Christ had a special care and respect towards Mankind and that the life which is in him is not so gloriously manifested toward the other creatures that are inferiour to man And now to speak freely my poor judgment concerning this Primogeniture of Jesus Christ by way of instance as it hath respect to Angels and Men. Whereas Christ is called the first born doth it not imply that he is Intellectus Primogenitus the first begotten Intellect in reference to the Angelical Nature becoming thereby the first Mover thereof and giving it a Being according to the counsel of his own Will Doth it not signifie also that he is Ratio Prin ogenita the first begotten Reason in order to the Rational in which respect it may be probable he is called by the Holy Ghost in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reason rather then the Word displaying his Beauts in every particular Soul as seemeth good unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.10.14 Which Intellect and Reason were indeed originally of the Essence of God derived unto Christ by an eternal and unconceivable Generation the Image whereof was from him devolved upon Angels and Men though not in that manner as was upon Christ himself the Essence of God being that way incommunicable to any creature for as he is the first begotten of every creature giving unto every Species his proper portion of Entity Rom. 8.29 John 1.18 and the first begotten among many brethren giving them the priviledge of Children so is he the onely begotten of the Father reserving to himself his own natural Interest and peculiar Prerogative According to this sense which I have here given the Apostle is I conceive to be understood in the fore-cited place of the Epistle to the Colossians to which I confess I do the more willingly incline because the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only to be rendred first born or first begotten but by a transposition only of the Accent as appears here in the Margine which is allowable it doth signifie also The first Bringer forth of every creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pario making Christ thereby as he is indeed the Ens entium the Original of all Beings in the world and to be as he is called Rev. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The efficient Principle or Authour as the word also means of the Creation whereof more shall be said hereafter And now to conclude let that which hath been said suffice to shew the invalidity of this Objection also drawn from the mis-construction of the Apostles words concerning the Primogeniture of Jesus Christ I grant there are some Writers both ancient and modern who to avoid this Objection which hath been here alledged maintain it to be meant of Christs Humane Nature but the truth is it is not so to be understood as it hath been here made to appear but of the Divine for Christ is not properly the Son of God according to the flesh and therefore never in that sense said to be begotten and yet notwithstanding the aforesaid Heretical Cavil over-thrown likewise Thus briefly as I was able poorly enough God knoweth yet according to the grace given unto me have I insisted upon this great Mystery Let us now improve it for our edification A threefold improvement may be made of this Doctrine considering it 1. With a reference unto Christ himself 2. With a reference unto his People 3. With a reference unto his Enemies First In respect of himself it concerns us to be very wary and to keep our distance not presuming to speak of what we have not seen Therefore as for Yesterdaies work what was done before the foundations of the World were laid it is not expedient doubtless to search into Clouds and thick
I answer 1. In worshipping him with Divine Adoration 2. In a zealous appearance for him against his Enemies 3. In a ready hearkning to the Voice of his Word First We must yield unto him Divine Honour putting no difference in that respect between him and the Father for as the Father hath sworn that unto him every knee shall bow Es 45.23 Es 45.23 Phil. 2.10 So must every knee bow in like manner to the Lord Jesus Christ Phil. 2.10 Neither did Christ who was ever zealous for his Fathers glory ever refuse this Divine Honour when it was given unto him He never said as the Angel See thou do it not Rev. 19.10 But approved Rev. 19.10 commended blessed those that did it as we might instance in the Leper Mat. 8.2 The Ruler Mat. 9.18 The blind man John 9.38 His Disciples Mat. 28.17 and many more If it had not been his due what a derogation had these things been unto his Fathers Honour for which he had been justly liable to his displeasure even as Herod was when he took unto himself the glory due unto God But Jesus Christ is the same with the Father yesterday to day and for ever And therefore is to have the same honour ascribed unto him Heb 1 6. Let then all the Angels of God worship him and let men of what rank soever bow the knee Abrech John 5.23 and cry before him Tender Father for this is the will of God that all men should honour the Son as they honour the Father I shall conclude this Branch of my Exhortation with a remarkable Story very well known and very pertinent to our purpose confirmed by the concurrent Testimony of many Writers of great and eminent fame in the Church of God In the Reign of Theodosius there was a Toleration granted to the Arians giving them liberty free from any molestation not prohibiting them to argue publickly against the Godhead of Christ insomuch that they grew thereupon extremely impudent venting their Blasphemy to the great dishonour of the Lord Jesus Christ neither could any man prevail with the Emperour to retract that Toleration which he had with too much indulgence granted unto them At length one Amphilochius Bishop of Iconium a holy man not being able to endure the dishonour that was so frequently done unto Jesus Christ was willing to expose himself to a great hazard for his sake Entring therefore into the Court with some other Bishops and seeing the Emperour and his son Arcadius whom he lately created Joynt-Emperour standing together he did very low obeysance to the Father but none at all to the Son Theodosius imagining the omission of Reverence towards his Son to proceed rather from simplicity and ignorance then from any wilful neglect of the Bishop adviseth him to salute his Son also as became his Imperial Dignity Amphilochius answered boldly in these words Satis est quod honorem ipsi habitisset It was enough that he had given him that honour which he did and withal coming up close to the Son in a familiar manner he stroaketh him on the head saying Salve mi Fili God save you my Child Whereupon the old Emperour being much displeased gave commandment that the Bishop should be punished severely for his insolency which being ready to be executed he having now obtained what he expected very freely speaketh forth his mind in this manner Siccine O Imperator tam graviter fers contemptum filii tui Revocat tibi in mentem quaeso odisse Deumcos qui honoris aliquid adimerent unigenito Filio suo c. Is thy rage O Emperour so great against me for not regarding thy Son Remember I beseech thee that they are odious unto God whosoever they be that take away from his only begotten Son the glory that is due unto him c. The Emperour upon these words bethinking himself better acknowledged his fault to the Bishop and asks him forgiveness immediately issuing forth an Edict against Arianism whereby all whosoever they were that were found guilty of that Heresie were brought to a condign punishment A memorable example in which we may see how Divine Providence hath in those elder times wrought in the hearts of men a reverend awe of the Lord Jesus Christ when possibly convictions from the holy Scriptures through the prevalency of carnal compliancies could not be regarded Which example let it lead the way also to our second particular of giving unto Christ his due honour viz. By a zealous appearance for him against his Enemies who in these our daies lay violent hands upon his Glory cursed Hereticks I mean professing open Hostility against the Lord Jesus seeking by all means they possibly can to snatch his Crown from off his head by undermining the very Foundation of his Honour that is his Divine Nature And surely too many there are of that pestilent Brood in these times of Errour and Vanity an evil Spirit wanders about not only in our Nation but in other parts of the world pretending to Holiness yet doubtless an Emissary sent from the Prince of Darkness that beguileth unstable Souls by infusing into them a lower esteem of Jesus Christ then hath been commonly held up amongst the people of God to the end that this diminution of his Glory might in time bring on with it an annihilation also of his Merit Numine sordidius nihil est cum siditâ—n Imum for as the powers of the Earth when they are brought low are trampled upon and made very despicable so will it certainly be with the Dignity and Honour of the Lord Jesus if it be brought down to the dust there it will be buried and come to nothing It doth therefore highly concern all the faithful people of God to appear in this Quarrel and notwithstanding all the glossing insinuations and pretensions of men willing to be deceived who as they are themselves of a lukewarm indifferency in many points of Religion so they would perswade all others to a sinful silence with them yet doth it I say behove all that truly love the Lord Jesus Christ to proclaim and maintain an irreconcilable War with all those whosoever they be that march under the Banner of that evil Spirit against him And to afford some help herein let us a little sound the depths of Satan to the end that we may lay open some of the stratagems of Hell which have been of late contrived and acted against the Lord Christ and his Glory Two waies it is clear doth this Spirit work to bring about this mischievous Design First By raising up men beyond their due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper Sphere making them equals with Christ and Competitours with him in Glory Secondly By bringing down the Lord Jesus the Lord of Glory from the Throne of his Majesty making him nothing else but a poor Compeer with the sons of men As to the first of these consider what a fearful delusion that is which haunteth some
their period and determination But who is he and where is he that dares put this indignity upon the eternal and immutable Jehovah Will not common experience convince him that the same good hand which created all things hath been ever and still is stretched forth in Upholding and Preserving Whence is it else that amidst such Variety there is such excellent Order still continued Yea that in such Contrariety Confusion doth not break in to the ruine of all Much might here be added to shew the constancy and immutability of Jesus Christ in governing and preserving the World But we shall now contract what might be enlarged The holy Scripture is clear in this matter ascribing unto Christ the power and sovereignty in ruling and preserving the whole Creation By him saith the Apostle Col. 1.17 doth all things consist visible and invisible And the reason as I conceive seems to be there annexed in the former words viz. He is before all things like a Captain in the head of his Army without whom they would be of no force but consume to nothing like a Basis or Foundation in a Building which as it must have a priority in time before the Building so being first laid it upholdeth all that is built upon it To which also the Apostle alludeth Heb. 1. when having made mention of the Worlds being made by Christ he addeth That he upholdeth all things by the word of his power that is his powerful Word which word is very emphatical Heb. 1.3 implying that in the things themselves there is no power no virtue at all for their own preservation but that it is his Rule Order Wisdom alone that keeps the World upright For as in a Structure the stones and other materials cannot subsist in the Building by any qualities or inherent virtues of their own but only by the subsistence which they have upon the Foundation So is it in the World the several Creatures that are therein could never of themselves hold together with that exact Symmetry Comeliness and order that appeareth amongst them but would certainly run headlong to ruine were it not for the mighty Word of command that ruling Virtue which constantly issueth out from Jesus Christ whereby they are upheld and sustained His mighty Power it is alone that upholdeth the Earth that stretcheth out the Heavens that sendeth forth the winds that raiseth up the high and great Waves of the Sea and again saith unto them Peace and be still Yea in the very smallest things is his Power and Providence in governing and ordering the World exercised and made known He it is that maketh the Feather to move Mat. 10.29 30. his mighty hand leadeth the Fly in her way yea more the same force which now shaketh a Leaf if he had sent it against a Mountain it would have turned it up from the foundations and the same strength that bloweth up the Dust if it came against the whole Earth it would shake the bottoms of it For it is not the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher calls it that is as some interpret it the continual progressive Agitation or perfect Adeption of the Creatures that makes them run on in their course But it is that Omnipotent Arm that gave a Being to all things that ordereth and disposeth the motion of them all as seemeth good unto him And for their parts they are willingly subject unto his commands When he saith Go they go when he saith Come they come when he saith Do this they do it as cheerfully as ever the Centurion's Servant did what his Master appointed him though many times they be put upon Services contrary to their ordinary course and those natural Instructions which they received in the Creation for they are sensible of the power of their Lord and in order to his Glory and their own preservation do unanimously agree that his Wisdom must not be controlled To conclude Ps 36.6 He it is saith the Psalmist that preserveth Man and Beast for he having created all all things therefore must be under his Inspection and Care yea it is his glory and honour to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only He in guiding and governing and preserving the World as well as in creating it which honour we find given unto him by the Prophet Ps 40.26 He that created these things bringeth out their Hoste by number he calleth them all by names by the greatness of his might for that he is strong in power not one faileth And when he calleth them Es 48.13 they like dutiful Servants stand up together Es 48 13. We shall not proceed any further in the confirmation of a Point so clear only answer a Cavil conceived and produced in these times through a mis-understanding of the Sovereign power of Christ over the Creatures In which mistake since he did as it is manifest give a Being to the World and thereupon had free liberty to order and govern it as seemed good unto him we shall make it appear they do not only strike at the Mediatory Scepter of the Lord Jesus but at his Wisdom also in the management of his natural Dominion Which being done we shall come to derive some inferences from what hath been said concerning this matter for our further edification Objection If this power say some belongeth unto Christ and to Christ alone to guide and govern the World because he gave a Being unto it why then are men set up in the Throne with him Doth he need helps in Government Or is he like Moses not able himself to bear all the people alone Is he not wise in heart and mighty in strength to manage his own power Doth he govern the whole Hoste of Heaven by his immediate Scepter and must he have Coadjutours in Office with him to rule over men Far be it from us to judge so meanly of this great Preserver of Men. Away therefore with Kings and all the Powers that are upon Earth Down with Magistracy what ever it be that is of a Humane Constitution set up in Competition with him we have no King but Jesus for in him we live and move and have our being To him then alone be Glory for ever Amen Solution Even so Amen Let the Kingdom and the Power and the Glory be ascribed unto him for ever and ever and let all the people say Amen For these things indeed saith The Amen the faithful and true Witness himself he saith it once yea twice once in the Law and a second time in the Gospel without Retractation that Power and Dominion belongeth unto him and whosoever they be that say the contrary That they will not have him to reign over them let them be executed in his presence for Rebels and Traitours So then a hearty Concurrency is readily yielded to the exalting of the Lord Jesus neither shall there be any Name whatsoever in heaven or in Earth named by us at any time to
the derogation of Christs Honour We will call no man King upon Earth as we are to call no man Father or Master because one is our King Father Master in Heaven that is Christ Mat. 23.9 10. Mat. 23.9 10 Sed appellamus Christum We appeal notwithstanding unto Christ himself whether that be to be judged any encroachment upon his Natural Sovereignty or if they will any Diminution of his Donative Power which is according to his own appointment in a way of subordination unto him And such is that Magistracy and Government which hath been is and I doubt not what ever Phantasticks do dream but shall be in the world over men unto the end of the world Had this absurd Paralogism against Magistracy been vented by the professed enemies of Jesus Christ it had been no strange thing but it may well be accounted the first-born of wonder and astonishment that people pretending to knowledge piety zeal and who are said in some measure to order their Conversations according to such pretensions yet should suffer themselves to be so strongly deluded as to disclaim the present dispensation of Christs power in governing the world which is concordant with what is written and to wait for another which is not clearly revealed yea which is utterly inconsistent with the safety of mankind Admit though Magistracy be in respect of it form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a humane Creature nay I will say more Though it may be in respect of the abuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devillish Creature yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lord. 1 Pet 2.13 Rom. 13.4 The Magistrate of what form soever he be hath his Commission from Heaven He is the Minister of God saith the Apostle to thee for good And as Jeheshaphat spake of Judges so may we say of all in Authority They Judge not at least they ought not to judge pro arbitrio or pro populo 2 Chron. 19 6. either to please themselves or the people but for God that is they are in Gods stead Vices Domini Gerentes as Junius glosseth it Gods Vicegerents doing his work representing his person and executing what he himself commands Now though this that hath been said might be sufficient to stop the mouth of this Cavil and put to silence the ignorance of those that will insist upon it yet since this matter of Civil Government is of so great Import that the Honour of the Lord Jesus Christ himself as he is the Creatour and Governour of the world together with the preservation of the peace safety and prosperity of all Mankind is interwoven therein And seeing there are risen up in these times a sort of people who under a pretense of making way for a fifth Monarchy as they call it despise Dominion and speak evil of Dignities and in regard that the Constitution and Conservation of Government amongst men is a most eminent product and Emanation of that Divine providence that ruleth and guideth all things I shall upon this occasion of giving an answer to the said Objection without any impertinent or unprofitable Deviation from the matter in hand demonstrate at large the undoubted verity of this following Proposition Viz. Government is an Ordinance of Divine Appointment Proposition made to be subservient unto Christ in his great work of Preservation and for that end to be continued so long as the world endures True it is as Mediatour Christ hath this Paramount Authority and in that regard all Government in the world is subordinate unto him But it is as true this supremacy in the ordering of the world is more eminently in him as he gave a Being to all things And therefore they that would take away Magistracy and Government among men which we shall prove Ab Origine to be of his own Institution do more especially sin against the Godhead of Christ This being premised let us proceed And for our more orderly handling of this Proposition let us consider it in the several parts thereof which are three 1. Government is an Ordinance of Divine Appointment 2. It is ordained to be subservient unto Christ 3. Christ will have this subservient Order to be continued to the end of the world First That Government is an Ordinance of Divine Appointment 1. Branch is testified both by the written and unwritten word of God that is by Scripture and Nature The holy Scripture doth give abundant witness hereunto Not to multiply places consider we that of Prov. 8.15.16 where Wisdom that is Christ uttereth his voice in this manner Pro. 8.15 16. By me do Kings reign and Princes decree Justice by me Princes rule and Nobles even all the Judges of the earth From Christ then it is that they have their power so that they may say It is he that hath made us and not we our selves he and not others no not the people for it is not in the peoples choice whether they will have Government or no no more then it is in their choice whether they will make use of their ordinary food for their preservation Again It is an Ordinance of God saith the Apostle Rom. 13.1 2. Rom. 13.2 And there is no power but of God V. 1. where we are to know that to be of God in the Apostles sense must not import as some will have it a meerly permissive Counsel or providence but a divine Approbation Authorization and Vocation otherwise the Apostle had said no more for Magistrates in this Charter then the Scripture elsewhere saith of Plagues Famines and other judgments yea of the sins of men which in the first and larger sense are said to be of God too 2 Sam. 24.1 2 Chr. 25.20 Add hereunto those honourary Titles which the Holy Ghost gives unto Magistrates calling them Gods Ex. 22.28 Ps 82.1.6 John 10.34 35. Angels of God 2 Sam. 14.17 2 Sam. 19.27 Ministers of God Rom. 13.4 Nursing fathers c. of the Church Es 49.23 Saviours Judg. 3.9 Neh. 9.27 The shields of the earth Ps 47.9 c. c. All which do plainly argue a divine Authorization and Approbation of Magistracy and that the Office Order Institute of it is of God Besides this testimony of Scripture Nature doth likewise witness the same unto us For even that also is a Teacher sent of God 1 Cor. 11.14 therefore the teachings thereof are not to be sleighted Doth not Nature it self teach us that Government and Order in the world are appointed by God himself being observed by the Creatures without the imposition of any written Law For we find not only men yea even the most barbarous among men to have this Principle engraven upon their Spirits That a people without government are in the ready way to ruine and therefore do in their practice with one consent and with much complacency submit themselves thereunto but even the glorious Angels above us and those Creatures below us are not nor ever were without Order Order being as
become of this Glory were it not for Government Authority maintains Piety Government preserves Christianity And therefore may we say that the fifth Commandment which establisheth Authority in the world is very well placed in the midst of the Decalogue to be as it were a Guard to all the rest It was well noted by one Mr. Nath. Ward that where Dominion fails Religion also fails with it it fails Officially it fails Theorically it fails Practically It fails Officially 1 Chr 23. 1 Chr. 24.19 Eph. 4.11 1 Reg. 12.31 David divided the Priesthood into their Courses and Offices and as it is said 1 Chr. 24.19 These are their Orderings Christ hath done the like in the Gospel Eph. 4.11 But when Authority failed these Orderings failed In the time of Jeroboam the lowest of the people were made Priests such as were not of the Sons of Levi who ever would might be Consecrated And hath not sad experience proved this to be too true in the Churches of Christ too frequently in latter times It fails Theorically In the times of those lamented Kings when there came such overturnings one upon the neck of another Ezek. 21.25 26. Zeph. 3.4 Ezek. 21. The Law of God was prevaricated They offered violence to the Law saith the Prophet Zeph. 3.4 So in the time of the Maccabees the Law gathered so much corrupt dross and false glosses that Christ takes much pain to refine it It fails Practically In the time of the Judges when Authority declined Piety degenerated Judg. 17.6 There was no King in Israel and what follows Every man did what was right in his own eyes they took what Gods what Priests what Concubines what Heritages and undertook what War they pleased So then we see what good doth arise by Government in a way of subserviency to Jesus Christ And let this suffice to be spoken of the second Particular viz. That Government is ordained to be subservient to Christ in the dispensation of his power for the good of Mankind And if it be so good as it hath been made to appear it must needs be very bad to profess enmity against it or to take it away But taken away it shall not be notwithstanding the vain surmises of men of corrupt minds for it follows in the third place which comes now to be considered 3. Branch Christ will have this subservient Order to be continued so long as the World endures An Assertion that may be maintained against the World if the World should be so mad as to hold the contrary and indeed a necessity there is to appear in the maintenance of it Because a sort of Antimagistratical Spirits have been conjured up in these times who under a pretence of setting the Lord Iesus Christ in his Throne would bring in Anarchy and confusion destroy all Order and Government among men and as their Song is Overturn Overturn Overturn Inconsiderate persons that weigh not the Consequents of their misguided zeal how much disservice they do unto Iesus Christ and how much they gratifie that Antichrist of Rome against whom yet they wil not spare to proclaim an irreconcilable fiend First That instead of honouring the Lord Jesus Christ in subjecting the World under his immediate Government they do a very great Disservice unto him is manifest in that they would vest him with a power which is inconsistent with his present Oeconomy and which he in that respect as he is Mediatour utterly disclaimed When he said My Kingdom is not of this World If any shall reply It is true it was not then but it shall be before the end commeth John 18.36 The words of our Text will rise up with full strength contradicting this Reply viz. Iesus Christ is the same Yesterday to Day and for ever And whether we should give heed to this Recent Opinion concerning Christ's Monarchy upon earth which implieth a change in the Administration of his power or to the words of the Holy Ghost which tell us there shall be no such change at all judge yee I deny not but the Divine power may act more vigorously in the hearts of those that are in Authority towards the end then it hath done formerly But that there should be any immediate Act thereof continued without a humane subserviency since he hath in wisdom ordained this as a Mean to exercise his Sovereign power amongst the children of men is not to be granted And if Christ were to have such a Dominion as these foolish people imagine it will I hope be agreed upon that it must be for the carrying on of the same Interest which he hath already undertaken otherwise he would not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same And what that Interest is is apparant viz. The enlargement of his Peoples happiness and the subduing of his Enemies both these in a way of Subordination to his Fathers Glory yet neither of them to be obtained in the exercise of such a Dominion as is by these ascribed unto him As for his people their desire is or at least ought to be that they might follow his example as he already led them the way without intangling themselves more then needs must in the things of this World which would rather be a hinderance unto them then a furtherance They are not nor will not be taken up with the muddy vanities of this present life all their minds are upon home and their Fathers house is that which they long after and for the present the happiness which they court and desire here is to find the Kingdom of Christ more enlarged within them and the spreading of the Gospel more and more in the Nations which are things that they prefer before any outward glory by many degrees But how these may be furthered by such a Monarchical Government the holy Scripture sheweth not Neither are his Enemies to be subdued thereby That Almighty power which shall bring them down is not so streightned but that they may be made to lick the dust though the Lord Jesus Christ be the same that he is for the present even to the end of the world He that hath done wondrous works in the Land of Ham and fearful things by the Red Sea that could send his Angel who in one night could destroy in the Camp of the Assyrians a hundred fourscore and five thousand men can ease himself still of his Adversaries and avenge himself upon his Enemies as seemeth good unto him The Lord said unto him as he is in his present Station Rule thou in the midst of thine enemies Ps 110.2 And while he sits at the right hand of the Highest in heavenly places his foes shall be made his footstool saith the Psalmist which the Apostle tells us very notably to this purpose Not that he shall come to erect a Monarchical Power of his own to bring it to pass but that he is in expectation of from henceforth expecting till his enemies be made his footstool Heb.
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
from thence inferr that these Creatures have either an Articulate Voice to utter or hands or feet to act really that which is so Rhetorically predicated of them But that poor man may be affected with the Elegancy of the Spirit of God in Scripture and observe the excellency of that Nature which moveth constantly in the Creature to the praise and glory of the Creatour So the Apostle here writes of the Creature as of a humane person hoping and expecting and groaning not as if there were any of these Desires and Groans audibly expressed to the sense and apprehension of man but only to shew that natural Propensity that is in the Creature to be freed from those evils that lie upon it For as it is said of a Servant that if he may be made free he should choose it rather so doth the Creature also according to the nature thereof 1 Cor. 7.21 manifest such a kinde of Option because indeed it can take no pleasure in that Misery and Bondage as hath been before prescribed The words of the Apostle whereby the Creatures desire of deliverance is expressed are very emphatical First he makes mention of the expectation of the Creature and that not a naked careless supine Oscitancy but a vehement greedy longing earnest waiting and looking out The Original word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as Pererius calls it Verbum Sesquipedale a word of an extraordinary Size It is a double Compound word viz. of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth of from or afar off and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old word in use among the Greeks put for the Head and sometimes the whole Face and Countenance and the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or both which signifie to see observe conceive expect So that the sense hereof seems to be this Though the Deliverance that the Creature longeth for be somewhat afar off and though it be consin'd to a hard Service yet doth she Quasi porrecto capite as 't were with a frequent stretching out the head wait and look for that Relief which in due time shall surely come And if there were not some eagerness in the Creatures expectation the Apostle would have made use of another word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would have been sufficient for that purpose as it is in other places Luke 21 26. Act. 28.6 c. Again the earnest expectation of the Creature waiteth saith the Apostle which words joyn'd together carry in them a Pleonasm saith Paraus adding the more weight making the expectation the fuller of desire Furthermore it groaneth and travelleth in pain V. 22. In which words is a Metaphor taken as it should seem from Women with Childe expressing the exceeding sorrow and earnest desire to be delivered And now we may with others from hence collect seeing the Holy Ghost useth in this Scripture so many and such significant words we may be bold to say that he doth it not in vain but rather that he would give us thereby to understand that though the Creature waiteth not nor hopeth as we do yet that there is in it some certain earnest desire to look for its Restauration If any man think this strange let him consider the nature of the Loadstone we see by experience that if we touch with the same stone the Pin or point of a Dial or Compass and set the Needle or Compass upon it it will not rest till it cause it to stand directly North and South And this is generally observed in all places of the known or habitable World whether a man be upon the Sea or upon the Land if on this side the Line it will forcibly point towards the North if on the other towards the South because the Iron hath contracted the nature of the Loadstone unto it wherewith it was touched and yet hath not the said stone any reason neither the Point of a Dial or Compass any sense Now then if this be true as it is past all contradiction that the Needle or Compass through the virtue of the Loadstone is by a certain affection and sympathy so carried that it slayeth not till it hath attained that Rest which Nature hath appointed it Shall we think it strange that the Creature here mentioned though void of Reason having yet a greater Instinct given it from God should be carried forward to desire its own Restitution as the Holy Ghost affirmeth in this place The third thing to be considered is the time of its Deliverance viz. When the Sons of God are manifested that is as I humbly conceive and let others that have their Conceptions free give me therefore leave also to conceive When the holy Angels shall appear in their Glory at the last Day For they are so called in Scripture by way of excellency The Sons of God Job 1.6 38.7 Heb. 1.14 Dan. 4.23 and these Sons of God have their several Offices assigned unto them in order to the Creatures both in the time of their Misery and of their Deliverance They are Ministring Spirits saith the Apostle Sent forth to minister for them who shall be heirs of salvation And they are Watchers too as they are called Dan. 4 23. appointed by God to preserve that Order which he hath set in the Creation against the Machinations of Satan Quod sane negari non potest So Ravanellus Dan. 10.11 who is still seeking to disturb it Hence it is conceived that they have the guiding of the Celestial Orbes and the conservation of the Elements in their due order temper and moderation But very probable it is that God makes use of their Service and Ministry in the establishment and protection of Kingdoms and Common-wealths in the World And therefore Eph. 3.10 Col. 1.16 saith Pasor are they called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Principalities Quod Deus eorum ministerio utatur in Regnorum Gubernatione Because of the employment which they have from God in the Government of the Nations And as these Sons of God have this care of the Creature committed unto them in this time of Servitude and Bondage so shall they in a most eminent manner be set on work in its Manumission and Deliverance For their peculiar Office it will be one day to sever the Wicked from among the Just and to take away every thing that doth offend and them that work Iniquity and to cast them into the Furnace of sire which shall undoubtedly for ever put an end unto the Creatures misery for Sublatâ causâ tollitur effectus Take away the Cause and the Effect will follow But this must not be yet for indeed it is not meet that the Creature which is but the Servant should go out free and enjoy a Jubilee till all the Children of the Family have had their due Service at least not so long as any of the Children are in a capacity to know more and more sorrow
as he is But I hope I may without offence give in my poor Judgment as I have done concerning this Scripture considering it is not inconsistent at all with the scope of the Holy Ghost therein and being guided hereto by some certain Probabilities First They are Angels we know and a great multitude of them who did at the Birth of Jesus Christ proclaim Peace to the Creature as well as Good-will towards men the Creature therefore may be in expectation of the manifestation of the Angels that this Promise or Salutation given by them might be made good and perfected Secondly It is not without some reason that the Holy Ghost doth use the different terms of Sons and Children in this Scripture viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons in the 19 Verse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children in the 29 Verse especially considering that that which is predicated of each carrieth with it also a great difference too for the manifestation of the Sons of God answers the expectation of the Creature But the Deliverance of the Creature is not there to be terminated but only by the liberty of the Children of God Now there seemeth to me to be some probability that the varying of the terms should imply also in this place a varying of persons viz. The first to be understood of the Angels of God and the latter of the Saints the latter word also being comprehensive of the first and not the first in a true propriety of speech of the latter considering withall what hath been before said that the Creature must have the Angels employed in working their Deliverance but not the Saints Sons being also fitter then Children in the bringing to pass so great a Work as delivering the Creature out of Bondage is like to be More might be added but this shall suffice for the third Observation from this Scripture viz. The time of satisfying the Creatures expectation that is at the manifestation of the Sons of God Fourthly That which is next offered to our View is the manner of the Deliverance of the Creature or to what it shall be reduced at the expiration of its Bondage it shall be delivered into the Glorious Liberty of the Children of God For it is but subjected saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hope or under hope of a happy change to a better Estate and though this hope deferred maketh the poor Creature to faint yet the patient abiding thereof shall not perish for ever For hope maketh not ashamed especially when it is fixed upon such a sure Foundation Rom. 5.5 as Gods Eternal Purpose which cannot be disanulled A Deliverance therefore shall undoubtedly arise unto the Creature even as there shall be to the Children of God for as in this corrupt estate wherein they are involved for the present by the first Adam they are both together fellow-sufferers so shall they together in their several Capacities be set at liberty and have their Pristine Excellencies restored yea much more enlarged unto them by Jesus Christ the second Adam who being the Alpha and Omega the Beginning and the End of the Creation the same yesterday Rev. 21.5 6. to day and for ever is of power sufficient to make all things new It is indeed upon the Childrens account that the Creature shall be Interessed in that glorious Deliverance for as the Apostle speaks in another case Doth God take care for Oxen So may we say doth God so respect the Creature that is the frame of Nature that he will vouchsafe for its own sake to beautifie it when it is deformed Or doth he altogether for our sakes that are his Children For our sakes no doubt shall this glorious Work be accomplished that even the Creature it self also may in a free and liberal manner which is earnestly desired by it be subservient unto his Glory And thus we finde the Preposition here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated into is taken by some as carrying the force of another viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Propter which signifieth for so reading the word thus The Creature shall be delivered from the Bondage of Corruption for the Glorious Liberty of the Children of God that is That the Childrens Liberty might by their service be the more Glorious For as God made the Creature in the beginning for Man and because of him subjected it likewise unto Vanity that so it might not even in the daies of Vanity be superiour to him for whom it was created So will he deliver it again for Man's sake that is for the Accumulation and Illustration of his childrens Glory Though I confess upon the Creature also it self as it is said before shall be conferred a Glory which shall be in the proportion of its Nature a sutable Advancement unto it as the glory of the children shall be unto them And this I conceive in short to be the sense of the Apostle as to this Particular whereby we may see clearly that there shall be a Restauration of the Creature that is as saith S. Peter 2 Pet. 3.13 Now Heavens and a new Earth wherein dwelleth Righteousness Which words of new Heavens and new Earth as they are used in a certain place by the Prophet Isaiah being spiritually understood Es 65.17 are I confess appliable to the state of the Church in the times of the Gospel under the Kingdom of Christ when it should be so renewed that it should seem to be as 't were a new World old things being done away 2 Cor. 5.17 Types and shadows removed yea the whole Service of the former Tabernacle abolished and all things made new 2 Cor. 5.17 So that in this sense this Prophecy is already fulfilled Nevertheless though the words of the Prophet may be so taken yet we are not to confine the Spirit of God thereunto especially when he hath declared his meaning elsewhere to be of a larger extent as he hath done in this very particular for the Apostle S. Peter in the forecited place Commenting upon the Prophet speaks of the new Heavens and the new Earth as not so much to be seen in this World as in that which is to come his whole Scope in the said Chapter tending thereunto Let then the spiritual sense be acknowledged by us yet that hinders not but that the other sense viz. That there shall really be new Heavens and a new Earth at the last Day may be acknowledged also even as Glory is said to be begun here in those Graces that are shed abroad by the Holy Ghost in the hearts of the Elect which shall notwithstanding shine forth in its full Splendour in the Kingdom of Glory Objection I hear what is objected unto this viz. That in the Day of the Lord 2 Pet. 3.10 The Heavens being on fire shall be dissolved and pass away with a great noise and the Elements shall melt with fervent heat the Earth also and the works that are therein shall
and meets with many checks Pro. 14.34 exalteth a Nation as Solomon tells us much more will she Adorn and Beautifie the place of her own Habitation where she shineth without any Eclipse and where she ruleth without any Disturbance or Resistance whatsoever A most Glorious Provision doubtless it will appear to be which will also abundantly satisfie When God was about to bring his people into the Land of Promise he tells them what was prepared for them viz. Great and goodly Cities which they builded not Deut. 6.10 11. House full of all good things which they filled not Wells digged which they digged not Vineyards and Olive Trees which they planted not all should be made ready to their hands against their coming thither so shall there be a preparation made by Jesus Christ for the Saints in the life that is to come of all things whatsoever their Souls can desire And since we have made mention of this Land which the Lord promised to give unto his People when he brought them up out of Egypt and which is indeed a Symbol of the Eternal Inheritance let us proceed a little further in this matter confining our Mediations to a short Parallel between that Land and the Celestial Canaan which shall be given to all that are Israelites indeed for their everlasting Possession In the third Chapter of Exodus Ex 3.8 God tells Moses that he would bring his People unto a good Land and a large unto a Land flowing with Milk and Honey unto the place of the Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebuzites Now since that Heaven and Earth as they are prepared by Jesus Christ shall be the Receptacle of the Saints hereafter let us in a short Survey see how they will both answer their Type in the several parts thereof First for Heaven It is surely a good Land to speak of it by way of Allusion the Holy Ghost in Scripture leadeth us herein and that in this very Particular Heb. 11.16 calling Heaven a Country Good in respect of Vicinity for where there are good Neighbours the place is commonly by those that are good the better liked Now in Heaven there dwells Goodness it self a good God and a good Saviour good Angels and good Souls All very Good As it is therefore a part of the Torment which the Damned suffer in Hell to be ever in the Company of evil Angels and ugly Devils so surely is it a great happiness to be ever in the sweet Society of Saints and glorious Angels nay of God himself Good then in respect of good Neighbourhood good also in respect of the abundance of good things that are there flowing I say not with Milk and Honey but with Joy unspeakable and full of Glory There are good things for the Soul and good things for the Body which being largely laid open by others we shall not insist upon them here There is the Tree of Life and the Tree of Knowledge of Good but not of the least Evil whatsoever How good is it to behold the King in his Beauty Es 33.17 1 John 3.2 to see God as he is in his Glory This is the Ne plus ultra of the Soul hitherto she aspires and no further For in his presence is fulness of joy and at his right hand are pleasures for evermore This is the Priviledge of that place alone and therefore surely it is very good so good that it is impossible it should be better and impossible also for us that are so evil as yet fully to know it Well was it therefore sung in that Anthem of old Quis Chalcedon Quis Jacinthus Norunt illi qui sunt intus When once we come to taste of this Goodness and to drink of the River of these Pleasures we shall then see that clearly which now we can see but through a Glass darkly It is also a large Land so large that no hand but his that stretched it forth can be able to mete it out though there have been some who have too vainly busied themselves in calculating the Dimensions of it Some have undertaken to set out the extent of it thus As the Element of Water is ten times bigger then the Earth the Air ten times bigger then the Water the Fire ten times bigger then the Air So with the like proportion each Heaven bigger then another And thus do the Grashoppers of the earth skip beyond their Line Es 40.22 who because they can as they think bestride the Molehil of their own Element from whence they were extracted will presume also to take the length of the span of God's right hand But away with this Arrogancy far unbeseeming those that dwell in houses of Clay rather indeed should our thoughts be swallowed up with astonishment when we take into our consideration the largeness of the Place and our affections likewise should be enlarged towards it remembring what our Saviour calleth it John 14.2 His Fathers House wherein as he saith there are many mansions Therefore it must needs be very great We see how it is here in this life according to the greatness of persons so commonly are their houses enlarged Luke 12.18 Even the rich Tool in the Gospel when he perceived the world coming in fast upon him he presently concludes to pull down his Barns and to build up greater And when Nebuchadnezzar grew to be Great in the earth Oh how he prides himself in the sutableness of his Neast Dan. 4.30 Is not this great Babylon saith he that I have built for the honour of my Majesty Thus do filly men stand like Cocks crowing upon their Hillocks applauding themselves in the largeness of their Train and Elbow-room which they have obtained in the world answerable forsooth to the heighth and greatness of their Spirits when yet notwithstanding poor Creatures they are but walking pieces of earth and a small Ell possibly of that ground which they tread upon will one day be big enough to hold them Well then if this be the manner of men to have House and Land here agreeable to their little Greatness how great and large is that place where the great God himself dwelleth And where he will gather his Children together into their Mansions ordained for them Surely it is beyond all expression beyond all admiration We shall indeed come to see and know it in that day when we walk the Round with Jesus Christ who will certainly then shew unto us all the Glory and Beauty of his House which yesterday that is from the beginning he built and created and now again in his faithfulness is gone to prepare for us but till then we must not be too busie in our shallow apprehensions of it Thirdly As it is a good Land and a large so it is the place of the Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebuzites that
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
concerning this matter The affront that is hereby put upon the Lord Jesus Christ is so notorious that it is discernable by all that are not given up to strong Delusions To conclude therefore it is very well noted by one who hath a long time been a laborious Workman in the Lord's Vine-yard that the Lord by Burying the dead Body of Moses in an unknown place did in a kinde signify that he hath so abolished the Legal Ordinances that they must be buried in eternal Oblivion and never to be looked after nor minded any more Whosoever therefore shall now go about to revive any of those Ceâ—emonies of the Law as the Papists do their Work is no other in God's eyes then the raking up of Moses's Dead Body which the Lord hath concealed Such a Censure likewise giveth Saint Augustine when he had spoken of the Jewish Ceremonies that they were to have a Solemn Funeral which would require some time upon which account were the Apostles excusable for their temporary connivence at them He addeth Quisquis nunc c. Whosoever shall now use them as it were raking them up out of their Dust he shall not be pius deductor corporis sed impius violator sepalturae A pious Helper in the Burial but an impious and sacrilegious Wretch that ransakes the quiet Tombs of the Dead In the last place such who now-a-dayes Pretend to Oracles that is Visions and Revelations and wait for Miracles may by this Doctrine be convinced of a woful Delusion wherewith they are Haunted for it will appear that even these also were the Light of Yesterday Indeed when God was letting forth Light by little and little now a part of his Word and then a part of his word he did at that time as hath been said before reveal his Minde sundry ways but now when the Day is not onely Dawned but the Sun of Righteousness is come forth out of his Chamber appearing like a strong man in his Race God doth not use to interpose Heterogeneous Flashes of Light differing from that which he hath in his Wisdom and Goodness set forth to be the Fountain of Light to all the World The Firmament of Heaven cannot endure two Suns yea horrid Confusion would seaze upon the Face of Nature if such a thing were even the Parelii that is Resemblances of the Sun in the Aire usually called Mock Suns are Praemonitours of fearful Prodigies like to ensue and these new Lights differing from the ordinary Light of our Day have not onely Portended but brought on Dismal and Lamentable Disasters upon the poor Church of God Visions and Revelations were the Light of Yesterday and though there were some such Manifestations of it now and then Ps 89.19 when it was in Occasu in the instant of Setting in the Primitive Times as there were Prophecies and Jewish Ceremonies of which we finde some though very rarely were taken up and made use of for after a Shower will come some Drops yet to expect them now or to pretend any need of them at this time when with open Face we do behold the Glory of the Lord and this Glory of the Lord likewise shines clearly unto us in the Face of Jesus Christ what were this but shameful ingratitude It is as if a man should exclaim against the Light of the Sun and call for a Candle to be set up at High-noon Day Objection It may perhaps be Objected if such Revelations were so frequent under the Old Testament and not to be expected now then was the State of the Church better at that time then it is now under the Gospel Solution But this I affirm to be no good Consequence for first we are recompensed by having the Scriptures Perfect and Compleat which they of the Oâ—d had not Secondly they indeed had more ordinary Revelations of matters Personal and Private but of such things as do necessarily concern Salvation we in the time of the New Testament have more evident Demonstration and more full Revelation according to the Prophecy that went before of us Jer. 31.34 Jer 31.34 For Example particular mercies to some of God's special Servants or particular Judgments on his Enemies whether particular Men or whole Kingdoms were often revealed to Godly Men in those Days but Salvation by the Messiah And the manner how the Messiah should save his Church is more fully and †plainly plentifully revealed now then it was in those Days Besides we have the Substance of their shadows and the performance of their Promises In which respects it must be acknowledged our State is far more excellent then theirs From whence we may Collect with a late Writer Mr. Perkins who in his Generation laboured much in the Lord That Revelations of God's Will to be expected now under the Gospel are ordinarily nothing els but these viz. The true Sense and Meaning of Holy Scripture and a discerning of True Scripture from Forged of True Sacraments from Supposed of True Doctrines from False of True Pastours from False Prophers these and such like as far forth as they are necessary to Salvation all true and faithful Believers which out of an humbled Heart do seek it by devout Prayer at God's hand are sure to have revealed unto them from God Ps 25.14 Ps 25.14 But as for other Purposes of God viz. of Personal and particular matters or what shall be his blessings or what his Judgments to these and these Men Families Cities or Kingdoms or when or how he will change States or translate Kingdoms or by what extraordinary means he will have his Gospel propagated or a declining Church or State upholden these we are not now to expect nor easily to believe any that shall say such things are revealed unto them And yet as the said Authour saith well we do not hereby limit the Almighty or tie the Lord in such strait Bonds but he may sometimes extraordinarily reveal his Purpose in some such Cases to some of his selected Servants provided that that Revelation be examined and allowed of by the Church Thus he And the truth is it is but necessary that such restrictions should be in this Case which undoubtedly God doth allow of it being a most certain rule Deus non deficit in necessariis God is not wanting in things necessary Now surely this is needful For though the Holy Scriptures are not to wait upon the allowance of the Church rather let the Church stand or fall to the infallible Judicature of the Scriptures yet this Power hath the Church given unto her of God to judg of extraordinary Revelations whether they be of God or no neither are they to be of any account with the people of God till they have passed the Scrutiny and Censure of the Church otherwise what dangerous Consequences would follow hereupon it is not any hard matter to foresee Here we shall have one cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have Dreamed I have Dreamed as those Impostours
did Jer. 23.25 Jer 23.25 And his Dream must pass for Currant without a Scripture-interpretation though notwithstanding it may proceed from a filthy Dreamer There another will come and pretend Impulses of Spirit as some of late have impudently done in this Nation for the justifying of his coursel though the unwarrantableness of it be made so plain to his Face that it is past all Gainsaying Yea seeing that Satan transforms himself into an Angel of Light what meanes shall we have to distinguish between Diabolical Delusions and the Infusions of the Spirit of God if every man may obtrude upon us what he pleaseth for a Divine Revelation But we have a more sure word of Prophecy as the Apostle writeth 2 Pet. 1.19 my meaning is we have the Holy Scripture 2 Pet. 1.19 whereunto we should do well to take heed and to have a standing Word to be a constant Light unto us which is the Light of this our Day is far better then to have the several glimmerings of Revelations which were the Light of Yesterday and if we will not believe Moses and the Prophets Christ and his Apostles our Faith will be little furthered by Visions and Revelations Say not therefore who shall ascend into Heaven that is to bring Christ down from above even to pull the Sun of Righteousness out of his Orb or who shall descend into the Deep that is to bring up Christ again from the Dead this were to overturn the Series of thy Salvation the Word is nigh thee and therefore content thy self with it and seek not to call back Yesterday which doth not belong unto thee This Scripture viz. Rom. 10.6 7 8. Rom. 10.6 7 8. I onely in this place make use of by way of allusion and no otherwise O but may some say if there were Miracles wrought now amongst us as there were formerly would not this conduce much to our Confirmation in the Faith I Answer this also was Yesterday's Light therefore of no use unto us and though it did continue also a while at the Dawning of our Day yet it served onely for the manifesting of Christ unto the World and the Propagating of the Gospel in those Primitive Times To this purpose saith Peter Martyr fuerant miracula ut buccinae praecones quibus Evangelium commendabatur Miracles were as Trumpets and Harbingers whereby the Gospel at its first appearance was proclaimed and made glorious which being done the Trumpets became useless Non nunc ut olim sunt necessaria miracula Priusquam crederit mundus necessaria fuere ad haec ut mundus crederet St. Aug. and therefore fit to be laid aside As the Law of Moses obtained Authority among the people by the Miracles done upon Mount Sinai and in the Desart which afterwards ceased upon the entrance of the Israelites into the Land of Promise so likewise Miracles being ordained to be subservient to the Gospel for the same End are now also to cease when the Gospel hath spread far and wide about the World in so much that we may well say if any man who lives under the Light that now shineth should waite to be converted by a Miracle it would bee a Miracle indeed if he were converted Nevertheless to satisfy such amongst us who are too like unto those of whom our Saviour speakes in the Gospel except yee see signes and Wonders Joh. 4.48 yee will not believe Be it known unto you that the Heavenly Oracles by which we are guided in this our Day are accompanied with continued and standing Miracles though Miracles of a more spiritual nature what is the demolishing of the Fortifications of Flesh and bloud and casting down of strong Holds mortifying the Old Man which is our corrupt Nature and ejecting the strong Man which is the Devil out of the Hearts of Sinners whereby the Arm of Lord is made Bare and the Spirit of Christ in the Gospel exerciseth its Virtue and Vigour more abundantly then ever it being as the Psalmist speaketh the day of the Lord's Power More Divels being Cast out since Christ's Ascension then were before what I say are these but Miracles The Miracles which the Lord wrought when he was upon Earth were indeed the Product of an Almighty Power yet he himself tells his Apostles that they and not onely they but others that should be employed in the same Ministery after them Joh. 12.14 should do greater things then those whereby he seemeth to mean the Conversion of Men to the Faith by the Preaching of the Gospel to this purpose saith Saint Austin who himself was a Miracle both in his Conversion and Conversation Mundi ad Christum conversio per Apostolos alios facta omnium miraculorum maximum est miraculum the Conversion of the World unto Christ is of all Miracles the greatest Neither is this an Hyperbole considering as it hath been observed that by so inconsiderable so despicable meanes against so implacable so powerful enemies Truth should triumph and so mightily prevail as that the Conquered should command subdue and at length give Laws to the Conquerours till almost the whole World became her Convert Reason cannot conclude less then non hac sinc Numine this must needs be the Lord 's doing A Miracle well worthy of Admiration that by the Foolishness of Preaching so many Millions have been Converted and made Wise unto Salvation To open the Eyes of the Minde is without all question more then to give bodily sight to make the Deaf to hear and the Dumb to speak were indeed great things But to pronounce Ephatha to the Heart and Mouth of a Wretch desperately set against Christ and his Gospel and he thereupon Immediately to rise up and give Glory to God what can it argue but a marvellous Work and a Wonder It was a Wonder heretofore to hear of Saul amongst the Prophets insomuch that it grew to a Proverb 1 Sam. 10 12 Is Saul also among the Prophets and is it not as great a Wonder to hear of Saul among the Apostles That he who persecuted the Saints in time past should after preach the Faith which he once Destroyed Gal. 1.23 Now if such Changes and Conversions were in other material or sensible things as from Water to Wine from Iron to Gold or a Transition from one Species to another what astonishment would arise thereupon whereas in Spirituals this Changing is more Wonderful though less discernable So then Miracles there are also in these times sufficient to evidence the Truth and Power of the Gospel and to confirm the Faith of those that do believe though not such as were of Yesterday which is past with all the Appurtenances of it and must not be recalled as hath been said and therefore Men had best beware how they quarrel at the present Dispensations of Grace by a pretended Zeal after the Light of Yesterday least that of our Saviour be in the end Charg'd upon them viz. That Light
Jehovah that is God the Father who is essentially one with the Son passed by in his Glory proclaiming his Name To say nothing of the Lord's stay and abode with Moses and his converse with him as it is at large declared in the following part of the Chapter Ex. 34 28. and that for fourty days and fourty nights as appears V. 28. after the end of this glorious Vision which did also put a glorious lustre upon the face of Moses which never any of God's former appearances unto him did It is I suppose manifest unto all men that this preparation that was here made doth demonstrate clearly that Jesus Christ was a mediatour to Moses for good and that without him he could never have been able with safety to his Life to have endured that excellent glory Secondly The form or method of that divine Proclamation doth also intimate the same unto us Let us consider it so far as I conceive for the present it hath a pertinency to the point in hand and that is in the order and method of the Names wherewith the God proclaimeth himself viz. The Lord the Lord God Observe first Ex. 34.6 The Lord then The Lord God The first implying one that hath his Being of himself and who is the Authour of all subordinate Beings the second signifying the Lord Strong and Mighty The first sheweth Goodness the second Greatness The first puts the Creature into a relation unto God and gives it a dependance upon him Ex. 6.3 Note Moses his former admissions into Gods presence were grantted unto him by an extraordinary condescension possibly because he was then to be Mediatour of the renewed Covenant of Works wherein Jesus Christ was not to be concerned the second advanceth the Divine excellency above the Creature and beyond the descent of a Correlation unto it in a Word The first conferres a Right upon Believers to and in the Mediatour for it is Jehovah that gives a being to all the Promises Exod 6.3 the second makes the Mediatour himself-subordinate unto God Now therefore behold the Goodness of God presented unto Moses in that The Lord is named before The Lord God had this Proclamation of the name of God been without this preceeding Title I doubt it had not been safe for Moses to have seen any glimpse of all that transient Glory such as never was the like manifested unto him or any other mortal man before and if so what can this argue but the necessity of a Mediatour between God and man without whom never could any of the posterity of Adam since the humane nature was defiled by his Disobedience have the least Acquaintance with the Almighty to their Comfort but must for ever have been kept at a distance from him But it is the Lord that is between Moses and the Lord God which makes all that God saith of himself to be very good And now I do here humbly commend this Interpretation which I have given of this place of Scripture to the whole Church of God being partly led thereunto by the consideration of the different manner which also is observable of the Scriptures speaking of God before the expulsion of our first Parents out of Paradise where the promise of Grace was given unto them immediately upon their Fall from that which is spoken of him afterwards before viz. In the second and third Chapters of Genesis Moses speaks of God with the Appellative Title of The Lord God but after in the fourth Chapter and so forwards he maketh mention of the Lord onely not The Lord God which to my apprehension doth plainly imply that God did not appear unto Man after the Fall as he did before but what intercourse soever passed between God and Man was in and through the Mediation of Jehovah that is Jesus Christ the Lord Not but the Father and the Holy Ghost are called in Scripture Jehovah too even as the Son see Ps 2.2 Ps 110.1 1 Cor. 12.4 5. But wheresoever these two Titles Jehovah Jehovah El. The Lord and The Lord God are set together and distinguisht each from other as in that to Moses before mentioned and in this latter mentioned by Moses there is the Son onely Quatenus Mediatour to be understood by it Clearly then Jesus Christ was the Mediatour Yesterday between God and his people as well as to Day And upon the whole it is manifest that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same or the onely He to his Church in point of Salvation under the Old Testament even as now under the New And let this suffice for the Confirmation of this Doctrine But as we have proved the Truth of it so it is very fit that we should now improve it in making some Use thereof for the furtherance of the Gospel In the first place I shall again take this opportunity to make an Address to the dispersed of the Jews whom I do beseech by all that antient Love that hath been between God and them that they would yet look upon him whom they have pierced And herein I do but exhort you O yee that were once a People Zech. 12.10 yea the onely people of God to that which your selves know well enough is prophecyed of you 1 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which shall surely be accomplished shortly by you And I beseech you will it not be far better for you that the Prophet's words should be made good in this Generation then in those that come after you Look upon your present estate wherein you stand and see whether that honourable Bloud of the Lord Jesus Christ which your Fathers shed do not lie upon you as a stupendious guilt unto this very Day Look upon all that is written by Moses and the Prophets concerning him and see whether it be not all exactly fulfilled to a Tittle in that our blessed Lord who on Mount Calvary by Jerusalem was with wicked hands crucified and slain Nay have not your selves been instrumental in executing that upon Jesus of Nazareth which was prophecyed should be done unto the Messiah Alas alas will you be still wilfully blinde look up and behold your King Pilate once spake it in scorn or out of a Design of Rebellion against Caesar Joh. 19.14 but I speak it unto you as I said before out of a hearty desire of your Restauration to your former Glory Behold I say your King and behold your Priest and behold your Prophet Your King who watched over you in all your Generations of old to defend and protect you and to deliver you from all your Enemies and whom now also to serve you will undoubtedly finde to be your perfect freedom Your Priest whose Sacrifice did virtually accompany all the Sacrifices of the Aaronical Priest-hood making them effectual for your Good and will fully expiate your great sin in sacrificing that is Crucifying even this your High-Priest who is now in the Holy place at the right hand of his
Intemperance Uncharitableness Covetousness Uncleanness c. which should not be once named without Horrour among Saints what shall we then say but that we are too much infected with a Laodicean Temper accounting our selves to be rich and increasing in goods and have need of nothing when indeed we are wretched and miserable and poor and blind and naked We make our boast often of the great knowledge and understanding that we have in the mystery of the Gospel above all others that have been before us and that we are as Children standing upon the shoulders of Giants and therefore we can see further then they a childish Conceit and an absurd Crotchet wherewith many please themselves being ready to say not from the Humble Spirit of God but from a strong opinion of their own weakness and a weaker Judgment of the strength of others we are wiser then our Teachers we have more understanding then the Antient ever had but can they or any else tell us what Holiness there is more now then there hath been in the Saints of old What Brotherly Love What zeal for the Truth what contempt of the World what mortification of inward Lusts and crucifying of the Flesh with the Affections thereof is now to be seen in this Generation more then hath been formerly If we know more then others that have been before us and yet come short of them in the power of Religion what a shame is it At Saint Margarets Westminster It was an ingenuous Confession made by one of late times in their greatest Assemby though he mistook in his Paralel We were best saith he in worst times we held our Cloak in the winde and now are laying it off in the Sun A miserable declination from the Life and Power of Godliness is come to pass within these few years our practicals our inward and close ways of walking with God in Faith and Love are sublim'd into fancies and vapour out into Fumes of new opinions and which is worst of all we take this Dropsie to be growth and conceive our selves to be more spiritual and refin'd because more Aiery and Notional The Lord humble us for our declensions and swervings from the end of the Commandment which is Love out of a pure Heart and of a good Conscience and Faith unfained and for our turnings aside to vain Janglings And now if the example of our Lord Jesus Christ as it hath been before presented unto us together with his immutable constancy in being still the Same in the Dispensation of his Gospel it being never yet wholly retracted since it was first made known unto the World for it was once and but once delivered unto the Saints will not move us to give a due Veneration to the Holy Antients and Fathers that have gone before us who have been partakers with us of the same precious Faith and have laboured with indefatigable pains in the Lord's Vine-yard their workes praising them in the gates let the consciousness of our own unworthiness under that glorious Light unto which we do pretend perswade us thereunto But if any shall say quorsum haec To what purpose is all this earnestness about antiquity I may answer Is there not a cause when the Glory of Christ is diminished by our detraction from it and when a common violence is done to the Holy Scripture in limiting the Accomplishment of sundry Prophecies to these times and those that come after us It being most certain they have been already fulfilled even in those elder days of the Gospel that are made of small reckoning by us Thirdly This may serve to satisfie all the World that the Religion which we profess is the onely true Religion we I say that have separated from Rome as it now standeth or rather as it is fallen from what it was before that depraved and deplorable Corruption which it hath contracted by the intrusion of many and sundry superstitions upon it through the subtlety of Satan and the cunning crastiness of men of corrupt minds who have sought themselves and their own interests more then the things of Jesus Christ If Antiquity must needs be a mark of a true Church then can we make our boast of it as much as any The rock of Ages is our foundation and the gates of Hell shall never drive us from it We disdain to hold of Luther and Calvin or any man els how eminent soever he might be for Piety in his Generation A tenure indeed that the recent Conventicle of Rome hath devised which because it pretendeth to Peter as its Founder and Authour Paramount will therefore obtrude upon others the like Weak and Upstart originals and if they cannot compare with them as they conceive in such a Claim they are ready to cry them down for Novelists and intruders as utterly unworthy to have any society with the Churches of Christ But far be it from us to build upon any such foundations And for any Novelty in our Profession as concerning the substance of Religion we can maintain it against the World that we are in no wise Guilty thereof It must be acknowledged on all sides that the old way is the onely right way and that that is most consonant to Truth which is of greatest Antiquity But then the Question will be where our Computation shall begin Surely it must not be at some Centuries of years that have been lately before us but rather we are to look for the first beginning of this way from the beginning of the World otherwise it will not in this sense Merit the Title of Antiquity but that Gospel exception will be of force against it Non fuit sic ab initio Mat 19.8 It was not so from the Beginning A singular and compendious Gradation of the rise and progress of Truth is that which is given by a certain Antient Id verius quod prius id prius quod ab initio id ab initio quod à Deo That is truest which was first that which was first is from the beginning that which was from the beginning was of God And truely as it was said before so may we say it again our fellowship is with the Father and with his Son Jesus Christ according to the order of the foundation laid in God's eternal decree and as the faithful people of God have had theirs in all the Ages of the Church that have been before us If we vary from others in outward formes or if there be variances amongst our selves about them as alas there are too many the more is the Pity and when was there a people of God constituted into a Church that were wholly free yet this will not conclude us to have taken up a new Religion no more then the several Fashions in our Attire do deprive us of the antient Priviledges of our Country and make us another Nation To conclude we are of Yesterday and know whom we have believed and are known of him viz. Jesus Christ
the Same Yesterday to Day and for ever Fourthly We may upon the Consideration of this Doctrine see how absurd and foolish that Dream is of a certain Vbi a Place of confinement for the Souls of the Faithful who lived and died Yesterday in that long tract of time under the Law and before it which place is by the Papists called Limbus Patrum for in regard the work of Redemption was not fully accomplished by Jesus Christ till he had suffered Death upon the Cross therefore say they all those Patriarchs and Prophets and Holy men of old from the beginning of the World unto that time could not enter into Heaven but were shut up in some lower parts of the Earth bordering upon Purgatory which say they is next door to Hell For saith Bishop Mountague as if some of their Masters had been soon sent thither to take a survey thereof they do quarter out that infernal Clime into four Regions And this place amongst the rest which they have assigned unto the Fathers they determine to be the uppermost Fringe as the Word Limbus signifies or the verge of Hell It is not my purpose to descend so low as to examine the particulars of this their Subterraneous Chorography I believe the Vanity thereof is Visible enough to all that have not their Eyes put out with the smoke of Purgatory Rather let the strength of our present Doctrine be set in opposition to this fond dream of that false and Apostatical Church of Rome which hath obtruded many such like idle Fopperies upon those poor people that are bewitched with her Sorceries and then let all mankinde judge which is the Truth True it is Bishop Mountague of Nor. they make much boast of Antiquity in the upholding of this their fabulous Limbo though as learned an Antiquary as any possiby that ever was in their Conclave affirmeth that Antiquity will not own it Nevertheless if it should it shall be of no Value with us if it clash with the Divine Oracles of the Holy Scriptures They tell us that the Souls of the godly are in the bundle of Life with the Lord their God 1 Sam. 25.29 1 Sam. 25.29 Ec. 12.7 And that the spirit returns unto God that gave it Ec. 12.7 That the Soul of Lazarus was carried by the Angels who always behold the face of God in Heaven Mat. 18.11 into Abrahams Bosome Luk. 16. Luk. 16.22 And therefore it is well observed against the Rhemists upon that place that Limbo being supposed to be under the Earth and Lazarus's Soul from Earth was carried upwards If he went to Limbo the Angels were not well acquainted with the Way in that they carry him above the Earth when they ought to have carried him to a place underneath the Earth Add hereunto what a world of Absurd ities would follow if this Pepish devise should pass for currant Act. 15.11 How could Saint Peter say Act. 15. We believe that through the grace of our Lord Jesus Christ we shall be saved even as they Luk. 20.38 How could the Patriarchs be said to live with God if they were banished out of his Sight Luk. 20. And if this Limbo be the Brim or Hem of the damned places how is it said that the Glutton in Hell saw Abraham afar off with Lazarus in his Bosome and that there was a great Gulfe and Distance between the Damned's place and that wherein Lazarus abode As for Abraham it may be collected clearly from Heb. 11.9.10 that he immediately after Death was received up into Heaven Heb. 11 9.10 according to his expectation Contented he was with his flitting Tabernacles while he continued as a Sojourner here in this Life because there was a City to come after this Life that would be firm and steddy wherein he looked to be admitted and which should make full amends for all his wearisome Peregrinations Where we may see that that City having Foundations which the Holy Patriarch by Faith expected is by an Antithesis set ad oppositum to those Tabernacles which he formerly lived in with Isaac and Jacob whereby is intimated that he was not received into any other building after his death then that which is permanent Into which City he being received it must necessarily follow that all the faithful people of God who were transported by Angels into his Bosome as Lazarus was were there received and entertained likewise Moreover because this Parable is much perverted by the Papists to their sinister sense when Abraham opposeth Lazarus's Comfort to the Glutton's Torment it is evident that he being in infinite Torment the other was in infinite Joy which because it cannot be but in Heaven A term appropriated by the Holy Ghost to the Ages of the Church before Christ But not fit to be used now in the time of the Gospel Gerard. Rom. 5.15 as in the Lord's Presence-Chamber it followeth that the †Bosome of Abraham is the Rest that his faithful and right begotten Children have in Heaven In fine That which chiefly I have to say against this absurd errour is this viz. That it derogateth from the Merits of Jesus Christ making him not to be of yesterday and his death to be effectual onely à parte post to those that come after him An Opinion therefore to be Anathematized by all the Churches of the Saint yea further the Sin of Adam is by this means contrary to the Doctrine of the Apostle Rom. 5.15 made more powerful to Condemnation then Christ's Righteousness can be unto Salvation for the Sin of Adam casteth his Wicked and Unbelieving Posterity into Hell immediately after Death whereas by their Doctrine the Communication of Christ's Righteousness with them that believed in him could not immediately after Death lift them up into the Kingdom of Heaven How this can stand with Christ's honour or how it agreeth with the aforesaid Scripture let the Jesuites themselves tell us if they can Objection Well but yet the Scripture notwithstanding they affirm will bear them out in this their opinion for saith the Apostle Heb. 9.8 The way into the Holiest of all was not made manifest while as the first Tabernacle was yet standing Heb. 9.8 Upon which place these Limbonians do much harpe for the maintenance of their foolish errour collecting as they think very strenuously that the way to Heaven was not open before Christ's Passion and therefore the Patriarchs and good men of old must needs have some other place of rest assigned unto them for their abode until that time Solution A short Answer to a vain Cavil may suffice briefly then let it be observed The Apostle saith not the way to Heaven was shut up while the first Tabernacle was standing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not yet clearly manifested Whereby he gives us to understand that the people of God under the Old Testament knew the way to Heaven but darkly viz. through the vail of Types But withall that they knew there was
a time of clearer Light coming which when the shadows were removed and that old Tabernacle taken down should make the way plainer to those that should walk in that Light for the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth certainly signifie this kind of manifestation by Light as we may see in sundry places of Scripture and not such an Apertio portarum an opening of the gates of Heaven as these Popish Phantasticks vainly imagine who do hereby onely manifest their gross Ignorance in that whereas the Apostle saith the way to Heaven was not manifest in regard of knowledge They will against all sense and reason maintain that the way to Heaven was not open in regard of Entry as if the way could not be open to enter because it was not manifesty known Upon which account as one well observeth they may shut out our Christian Infants at this day who do not onely not manifestly but not at all know the way to Heaven and if the way to Heaven be open to them for entry although it be shut in regard of knowledge how much more was it open to the faithful under the Law who as to sufficiency knew the way to Heaven although not so manifesty as we do As for that which hath been Objected out of our Common Liturgy viz. When thou hadst overcome the sharpness of Death thou didst open the Kingdom of Heaven to all Believers I answer they are much mistaken who render the sense of the said words in that manner to the derogation of Christ's merit for if they be interpreted aright they do rather advance the honour of the Lord Jesus in that way and kinde that we have here insisted upon And as Athanasius used them who was the Authour of them then in the least degree detract from it the genuine meaning of them as we use them being this Jesus Christ after his death did open the Kingdome of Heaven to all Believers viz. to the Gentiles as well as to the Jews whereas before it was open onely unto the Jews Lastly Where as it is said by some that though the Fathers were not shut up in Limbo as the Papists fondly dream but immediately after Death were carried up into Heaven yet they were not admitted to that Vbi that place of Glory wherein they have been ever since our Saviour's Ascension I Answer till such time as we can see some constat for this in Scripture we must take leave to declare our Judgment against it rather because the Holy Scripture is so clear that Jesus Christ was the same Yesterday which he is to day we may admire that the least scruple should arise in the thoughts of any that the power of his Resurrection could not put forth the same Virtue to the Saints of old so as to make them Quoad statum separationis as perfectly happy as it doth unto those that have and shall come after We are not to be regulated by the Opinions of Men in this matter whether Antient or Modern though in some other points that are not of so great concernment we may happily afford a willing compliancy In this case we will call no man Father upon Earth for one is our Father which is in Heaven To the Law therefore and to the Testimony whosoever speaks not according to this Word in Order to Christ's Glory and the Salvation of his Church it is because there is no Light in them And now when I was even about to leave this point so to proceed unto that which followeth I have met with a spoke in my way upon which I must stop a little being well assured notwithstanding that my Text will bear down all Opposition that may be raised against it There have been we know in these late times certain strange Opinions scattered about such as have been of pernicious consequence to Religion And if amongst the rest I meet with any which strike at the Honour of our Lord Jesus Christ which our present Text ascribeth unto him I hope I may take liberty to bear Witness against them of how great Name soever the Authours thereof may be that have maintained them I shall forbear to nominate any Persons but doe heartily wish they would seriously consider with themselves how they may for the Church's sake retract that which they have of this Nature so unadvisedly written It hath been maintained and published by one Authour especially of great and eminent Note That the Object of the faith of the Patriarchs and Fathers of old was not Jesus Christ the Mediatour but God alone that is God the Father And that such efficacy as the expiatory sacrifices of the Law had was not so much in reference to the sacrifice to be made of Christ as extrinsecal and affixed by the Divine ordinance and institution of Almighty God Yea that the very Heathen did in those times without Christ even by the light of Nature attain unto such a Knowledge of God as was enough for their everlasting Salvation That these Cockatrice Eggs were hatched by Hereticks of old is well known The Church was much pestred with these Pelagian vermine in former times But that after they have been crushed with the hammer of Divine truth in the hands of Holy Antients and Servants of Christ of late that they should I say be now brought to Light again perking up with such boldness as they do and that among us in this Church who have been taught by terrible things in righteousness to set up and adore the Lord Jesus Christ in his Throne It is and will be surely too great a provocation of God's jealousie against us Having therefore mett with such Assertions as these so destructive to the Piety of the times and so diametrically contrary to the Doctrine that hath been insisted upon being derogatory to the Merits of the Lord Jesus making them useless to the World before the time of his coming I conceive a necessity is laid upon me to protest against them It hath been the great design of Satan at all times to bring the world to be as little beholding to Christ as may be and to that purpose hath he bewitched men with strong delusions one while suggesting to their minds prejudicate opinions concerning the ways of Christ that they are greivous unprofitable and unreasonable ways another while infusing into them Principles of self-sufficiency that so long as they have materials enough of their own to finish their building what need they go to seek in another's Quarry sometimes perswading them that the Saints in Heaven must be his Coadjutours in office to obtain grace for his people here and to help them in time of need again making them believe that after this Life is ended their souls must lie down in Purgatory for a time before they can be carried up into Heaven And why is all this and much more attempted by this grand Adversary the Devil but because as I said he would draw men to have as little dependance upon Christ
God and are troubled for his Anger we see is enkindled it smoketh against the sheep of his Pasture By terrible things in Righteousness doth God answer his People now in this day when they call upon him chiding and chastning them very sore should we then make mirth I Answer far be it from us when the Lord God of Hostes calls to Weeping and Mourning c. that we should be of that cross grain'd disposition as to thwart the sad Dispensations of his Providence by giving up our selves to any vain and carnall Delights and when his hand is lifted up to correct and punish that then we should wilfully shut our eyes refusing to see that I say be far from us But I beseech you though this be a day of rebuke Is it not a time also of Love Nay when with rebukes the Lord doth correct his people is there not both love and faithfulness to be found in the bottom of those rebukes which makes them very sweet unto the soul of a Believer Besides can we not distinguish between the sorrowful dispensations of Providence whensoever they come upon us and the glorious dispensations of grace If the former be matter of sorrow the latter are of joy Rejoyce therefore in the Lord alwayes and again I say rejoyce Oh but it is a day of blasphemy And who that hath a tender regard to God's glory and the Churches Welfare can chuse but sigh and mourn to see and hear the Abominations that are so frequent this day How alas doth errour and heresie justle with divine truth Yea trample it under their feet And that which encreaseth the sorrow people that profess godliness love to have it so Some make a mock at Sin That which should be the terrour and amazement of the soul as being most of all contrary to God and a worse enemie to the whole creation then all the devils in Hell Fooles at this day do play and dally with it Others make a mock at Holiness Pro. 14.9 either by a profane Diabolical derision of it or els by a false Pharisaical Profession of it thereby to palliate their abominable wickedness Here are some jesting pleasantly with their Maker as he did who would needs drink a Health to his Patron blasphemously calling him his Maker There others sporting themselves with the Holy Scriptures exercising their scurrilous Wits upon those sacred Oracles whereat they should rather tremble and which the glorious Angels do stoope down to adore Alas alas is not the Air polluted with most execrable Hell-invented oaths and that Vnmanly vice of Drunkenness as our late King of never-dying Memory according to the excellent Wisdom given unto him in a Speech of his at Oxford most properly termed it grown Impudent notwithstanding all the good laws in force against it And such Brothelry commonly belched out by a Brutish Generation who yet live under the light of this day that the very Heathens would abhor it And is this a time then thinke you to Rejoyce I Answer For these things indeed let us be humbled and walk mournfully before the Lord let horrour feise upon us as it was with the Holy Prophet Ps 119.53 Ps 119.136 because of the wicked that forsake the law of the Lord Yea let us as he did for these things even swim in tears Ps 119 136. But we must know that this kinde of sorrow and humiliation is to be manifested in denying our selves that natural and lawful joy and liberty we may take sometimes in the free use of the Creatures not at all in quenching our spiritual joy We rejoyce not in iniquity but we rejoyce in the truth this joy no man nor no Devil should take from us because God hath called us to it and calleth upon us for it All this therefore hindereth not but that we may and ought to rejoyce in the Light of this day though there be much affliction upon the Church rebuke from God iniquity and blasphemy among men to be seen in it Secondly 2 Duty suffer the Light of this day to shine in upon your soules that the beams thereof may have their free and clear penetration into every corner of your inner man If ye be Children of light and Children of the day sprung from the womb of the morning you will be still craving after light ambitious of a Conformity to the nobleness of your extraction yea light is your proper element and the more you are swallowed up in it the more comfortable shall your life be unto you Mis-mean me not I exhort you not now to stand gazing after a Light that is too high for your reach or to break through God's pavilion to that light that is inaccessible There is a knowledge too wonderful for poor man which while he is cloathed with mortality yea and in some respect when his mortality hath put on immortality He shall never be able to attain unto Neither do I call upon you to look after those new lights which the varity and darkness of these times do so much cry up and extol for sure I am that which is new in point of Salvation cannot be true A position though much disliked by some giddy heads may well be maintained against Men and Angels Yea whatsoever may be obtruded upon you as a fundamental Light that shall appear in this Noontide of the Gospel to be of so narrow an extent that it hath not or cannot overspread the whole Hemisphere of the Church is most certainly counterfeit a prodigious comet portending some strong delusions rather then a true fixed light derived from the fountain of light For saith Christ himself Luk. 17.24 As the lightning that lightneth from one part under Heaven shineth to the other part under heaven so also is the Son of man in his day Not onely in the great day of his glorious appearance but even in this his day He is not concluded within the narrow confines of Africa as the Donatists of old would have him Nor in the conclave at Rome as the Papists at this day foolishly imagine Nor in the Desart that is in the separation amongst those that now-a-days forsake the Assemblies Nor in their secret Chambers that is in the Conventicles of Schismaticks But his going forth is from the end of Heaven and his circuit unto the ends of it his Church hath infallibly universally been inlightned by him with that knowledge that is necessary to Salvation unto which whosoever shall add is a Deceiver and to be anathematized by all the Churches of Christ Putting away therefore these vanities Let your soules give entertainment to that Light which this Day presenteth unto you And so much the rather because the Prince of darkness hath raised up many foggie noisome palpable mists to obscure this light with which mists the eyes of a multitude of people pretending to Holiness are miserably blinded And now if it be demanded what this light is I Answer First It is the light of Life not a
dead light Joh. 8.12 as the light of yesterday was which consisted in carnal Ordinances and dead Sacrifices but a living light that is Jesus Christ himself who though he was dead to extinguish the former Light yet being quickned by the Spirit he liveth to establish this new Light that shall therefore undoubtedly continue to the end of the World For behold saith hee I am alive for evermore affixing his Seale with an Amen to note the unalterableness of his present estate Hee I say again is this light of life not like unto other lights that have no Life in them whoso followeth the Sun in the firmament 't is true hath light but it is a Light wanting life when death cometh it cannot give him life because it hath it not to give There is indeed hope of a tree Joh. 14.7.10 when it is cut down that it may live again saith Job and that the tender Branch thereof will not cease but when Man giveth up the Ghost where is Hee Not the sent of water nor the light nor heat of the Sun can be able to revive him But saith Christ Hee that followeth mee hath the light of Life that is my self Who am the Sun of Righteousness having healing in my Wings Mal. 4.2 Joh. 5.26 Joh 5.2 it being given unto me to have Life in my self Joh. 5.25 So that I quicken whom I will Joh. 5.21 And thus saith the Evangelist of him Joh. 1.4 Joh. 1.4 In him was Life and that Life was the Light of Men. So then here you see what is the light of this day that you are exhorted to receive It is Christ Jesus let him come therefore into your souls He will bring both light and life with him light into your understandings whereby you shall get more intimate Acquaintance in the great Mystery of Godliness and life into your Affections raising them above the World and from groveling in flesh and bloud to a spiritual elevation light to direct you in the way and life to quicken you in it light to comfort you in your troubles and life to deliver you out of them the light of the life of grace here and the light of the life of glory hereafter Awake therefore thou that sleepest rise up from the dead and Christ shall give thee Light Secondly The light of this day is the light of the glorious Gospel of Christ 2 Cor. 4.4 shewing to the world such glorious Mysteries which before this day could not be so clearly known such as the Incarnation of God the expiation of sin by his death the freeness of Salvation through faith in a Mediatour remedy against the Curse and mitigation of the rigour of the Law reconciliation with God spiritual Administrations of the New Covenant all which and many more had never been manifested to the Children of Men had not the day sprung from on high even from the Zenith of the Heaven of Heavens visited the Church with this glorious light and therefore is it well worthy to be entertained by us Thirdly It is called the light of the knowledge of the Glory of God then which nothing can to the Saints be more desireable and unto which when the Soul hath in the utmost extent of her Capacity fully attained she is fully satisfied setting up her rest with a Ne plus ultra as the Prophet confessed saying I shall be satisfied when thy Glory shall appear When as therefore this glory now appeareth in some glimpses to the Soule whiles she is shut up in this Corps of Clay such Apparitions being the Praeludium of that perfect happiness that is to come must needs be very welcome Now the Light of this Day sheweth unto the Soule of a Believer so far as it is capable the Glory of God viz. The Glory of his Wisdome the Glory of his Power the Glory of his Grace and Goodness with other his glorious Attributes in the Protection of his people in the fulfilling of his Promises in the propagating of his Gospel yea it filleth the Soule with Joy and Gladness raising it up to a Life Heavenly and Angelical And therefore well worthy of Acceptation Consider I beseech you shall the Glory of the Lord shine round about us and shall not we open our Hearts to let it in Have we a Price put into our Hands to get Wisdome and shall we have no heart unto it God forbid Yea let us not content our selves with that which we have already attain'd 1 Cor. 12.31 but labour to see more and more of this Glory covet earnestâ—y the best things saith the Apostle be still craving Lord shew me thy Glory Let me see thy goings how thou my God and King goest in the Sanctuary in the Dispensations of thy Grace in the manifestations of thy Presence O come into my Soule and let me be Metamorphosed into thine Image from Glory to Glory 2 Cr. 3.18 from one degree of Grace to another till I come in the Light of Glory to see the King in his Beauty beholding him as he is and knowing him even as I am known Thirdly As we must rejoyce in the Light of this Day 3. Duty and receive it into our Hearts so are we to walke in it and by it ordering our whole Conversation according unto it otherwise we are very unworthy of it And here give me leave a while to lead you into that Walke wherein Zachary and Elizabeth a holy couple whose Praise is in the Gospel were wont to walke They Walked saith the Evangelist Lak 1.6 in all the Commandments and Ordinances of the Lord Luk. 1.6 Let us then joyn Hearts and Hands together and go and do likewise First let us walke in the Commandments of the Lord Quid enim est Lex Dei nisi Lux Diei Ps 104.23 doing the work of the Lord in this Day of the Lord. The Day we know is ordained for man to work in Man saith the Psalmist goeth forth unto his work and to his Labour untill the Evening Psal 104. So also is this Day set apart and appointed by God for his people to walk in that is to worke for so is a holy walking before God interpreted in Scripture e. g. I must saith Christ Walke to day and to morrow and the day following Luk. 13.33 Eph. 2.10 speaking of his workes which he wrought at that time And good workes saith the Apostle Eph. 2.10 God hath ordained that we should walke in them This Light therefore must not be consumed in vain not whelm'd under the Bushel of filthy lucre nor hid under the Bed of slothfull Negligence but we must make use of it to shew us our way and to guide us in our worke Let us then arise and walke up and be doing not spend the day in hearing and talking onely as the manner of some is For as the light of the Sun is no help to the Eares and Tongues of men but to their hands and feet to walke
you deeper into Hell Your continued rejecting of that rich and abundant grace that is freely and frequently tendred unto you sets you every day at a further distance from God gives the devil more hold-fast of you adds more fewel unto your Tophet making your torment hereafter the more insupportable O what a day then is this wherein men treasure up wrath against the day of wrath A most deplorable estate yet this is the Lot of all impenitent Sinners If any should yet enquire how it comes to pass that this inevitable misery falls upon these wretched kind of people that we have been speaking of I must answer There are two things which the Holy Ghost in Scripture doth plainly present unto us as the grounds and causes thereof First the sin of such persons is found out by the light of this day Secondly Their sin doth find out them When sin is found out Gods anger is enkindled when sin findes out the sinner his anger is then put in Execution The first of these will justifie God in his severest judgements against sin wheresoever it appears The second will convince the sinner of the deceitfulness of sin and of his folly in entangling himself with that which will be his utter undoing But let us consider these severally First I say their sin is made manifest by the light of this day and their Iniquity found to be hateful yea more hateful then the sin of yesterday All things saith the Apostle that are reproved are made manifest by the light and the clearer the light is the more Ugly doth a Deformity seeme in the eyes of all that look upon it Now it is that sin is become exceeding sinful that is hath gotten more strength to do mischief then formerly it was wont to do putting more malignity and perversness into the hearts of men then ever and affronting the Almighty with the greatest impudence despising those means which Divine Wisdom hath found out for the suppressing of it Now it appears in its proper colours insomuch that as our Saviour said It is inexcuseable Joh. 15.22 there being no Cloak of a carnal Apology large enough to cover it When sin then shews it self in this manner who can lay any thing to the charge of God or censure his righteous proceedings against it True it is Profane and Godless wretches do what they can to keep their sin close Pro. 28.13 that it may not be seen But they shall not prosper saith Solomon that is their projects will fail them For why The day opens all the secrets of mens hearts the light of it comes with such a mighty penetration that no corner of the Soul can escape it whatsoever lust and corruption lurketh therein it findes it out All the palliations and tergiversations of sinful men All their tricks and evasions their winding and turning things upside down their crafty contrivances to hide their wickedness are now laid Naked Heb. 4.13 and openly dissected before the eyes of God with whom they have to do Yea now is preparation made for the discoveries of the great day Rom. 2.16 for according to the light of this day shall that judgement also be And herein will that of the Psalmist be verified Ps 19 2. Day unto day uttereth speech This day will make known unto that day whatsoever sin hath been acted in it unrepented of And this now this I say is that which fretts the hearts of secure sinners that their sins which they would have lie hid and be forgotten should be thus found out and brought to light to their shame and confusion Hence comes their rage and madness against the light that they could even wish many times the Sun out of his Orb and the bright beames of Divine Truthes swallowed up in perpetual darkness rather then their sins which they love better then their Souls should be thus disturbed and discovered All which considered how righteous is God in his Anger against sin when it is found out and made manifest by the Light Secondly when sin is found out by the light of this day unless the sinner then followes the light to find out a Saviour to save him from his sins to whom it would certainly lead him if he would diligently observe it his sins will surely find out him and fall upon him with all the curses that are written in the Law wherein as the Apostle saith The strength of sin lieth and without which it could be of no force at all to produce no nor to pronounce the least Condemnation 1 Cor. 15.56 That execrable League which hath been made with sin will betray the sinner and bring him under the power of it whether he will or no. Thine own wickedness saith the Prophet shall correct thee Jer. 2.19 and thy back-slidings shall reprove thee The pride of Israel doth testifie to his face saith the Prophet Hosea Hos 5.5 Behold here how sin which for a while seemes pleasant to the sinner and promiseth to bring him much delight and contentment how it will in time slare him in the face and prove both a witness against him and his Executioner You have sinned against the Lord and be sure your sin will find you out Num 32.23 said Moses once to the two Tribes and the half Num. 32.23 which may very well be applyed to all profane persons this day In which words the Holy Ghost seems to allude unto dogs hunting greedily after their prey untill they have found it For so it is with sin somtimes it is like a Bandog that lyeth at the door of the Soul not suffering any thing that good is to enter there as some interpret that place Gen. 4 7. Sometimes it is like a Bloud-hound that pursues the sinner and wil not leave till it hath caught him by the Throat and rent the Caule of the Heart with desperation and this pursuite is the more like to speed because it is in the day wherin the light is a furtherance unto it So that the sinner shall at last in effect say to his sin as Ahab did to Elias Hast thou found me O mine Enemy And cry out in the Devils Language Art thou come to torment me before the time Undoubtedly whensoever God letteth sin loose upon the soul either to stupifie and harden the heart or to sting the conscience with that venome which this day accidentally and by the just judgement of God for the despite cast upon the light of it puâ—s into it it is the bitterest Enemy of all other wherein nevertheless the sinner doth but reap the fruit of his own folly and is filled with his own devices in nourishing such a Viper in his bosome that will bring all this mischief upon him Thus may ignorant and profane people see what a wofull day is come upon them since they will not walk in the light of it they lose themselves in most deplorable darkness Let us conclude this use with some Application
we here the Apostle Saint Paul telling us that Circumcision is nothing Nay more 1 Cor 7.19 Gal. 3.2 If any should be now Circumcised Christ himself shall profit them nothing Was not the Passeover commanded to be kept by the people of God as a perpetual Ordinance throughout their Generations And do we not now hear Christ speaking unto his Church of a new ordinance in stead thereof saying This is my body which is broken for you and this is my bloud which is shed for you This do in remembrance of mee thereby taking away the first Sacrament viz The Paschal Lamb that he might instead thereof establish this second Is not the Temple and the Temple-Service quite removed and all those legal Ceremonies which were of Christ's own institution as hath been before observed now utterly abolished And is not all this change now brought about by his own express order and appointment How is he then the Same Solution I Answer briefly Albeit indeed there hath been a change in these things which are but Circumstantial yet the Foundation of God standeth sure and the Faithful Witness in Heaven will testifie unto us upon Earth that Jesus Christ is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same Es 9.6 Hee who is the Eternity of Israel that Pater Aeternitatis as the Prophet Esay calleth him The Everlasting Father of the whole Israel of God in all Ages and Nations of the World shall never have the least Imputation of inconstancy in receding from the great work of Salvation which he hath undertaken according to the will of the Father charged upon him His Covenant he doth not break neither will he though the form and manner of the Administration thereof be in pursuance of it totally varied The same Salvation on Gods part towards his people he hath still propounded And the same termes of reconciliation with God to the Church he still proclaimed viz. To repent and believe Nothing new then in the Substance of this Covenant whereof he is the Mediatour but onely in the Accidents and Circumstances of manifestation which can never argue any variableness at all in him As love-tokens between friends may not alwayes be of the same kinde but may sometimes be interchanged yet the persons still continue the same to each other in love and faithfulness And as the clothes may differ sometimes when the body that wears them remaineth still the same We might here speak of the enlargement of the Church in this time of the Gospel beyond the former limits even from Sea to sea to the uttermost parts of the earth that promise being now fulfilled viz That her seed should inherit the Gentiles and make the desolate Cities to be inhabited Which enlargement did necessarily require an abolition of those rites which were affixed to the Mosaical Tabernacle We might also further shew how the dispensations of grace are in great wisdom and faith fulness proportioned not onely to the extent but the age and growth of the Church in regard whereof she being not fit now to live upon carnal ordinances as she did yesterday in her minority was therefore to have stronger meat provided for her viz. That which is more spiritual In fine We might consider that seing God doth vouchsafe his presence unto his Church in a more glorious manner more freely more clearly in this day of his power and grace then he hath been wont heretofore easing his people of those Yokes which they were not able to bear and performing the promises and predictions given out by his Prophets since the World began it is but meet therefore that there should be a removal of those shadows that were the appendants of his former appearances and that Memorials be kept and Monuments set up of the several discoveries of his present glory These things I say might have been insisted upon more largely but that it is fit now to draw towards a conclusion And that which hath been written may suffice to remove the objection laid in our way so that we may still proclaim before the World the Immutability of the Lord Jesus Christ that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same to day which he was yesterday Some inferences would now be derived from hence which may be of use in this time of the Gospel Let us consider of somewhat in order thereunto before we proceed any further to that which follows First We may hereupon again infer that those Churches which this day profess the faith of Christ Crucified according to this constant rule cannot justly be taxed with Novelty in their profession as those who this day follow the Romish Synagogue are apt to traduce them What though they have laid aside some corrupt Rites and superfluous Customes which by long tract of time and too neare a Vicinity and too sinful a compliancy with the World they had conâ—racted yet so long as they hold the Foundation and this Foundation still standeth sure the same that ever it was it must be accounted a soul slander to say that they are but of a late edition and that their Religion was never heard of in the world before Luther gave his Imprimatur unto it But we shall make no more mention of this here having also spoken of it before Nevertheless because these slanderers are so imperious in their censures of others and to the end they may be convinced of their own folly if at least they be not stark blinde it will not be amiss upon this occasion a little to retort upon them this imputation of Novelty and so lay it as it well deserveth at their own door We shall not need to seek far for our Warrant in this matter our present Text will present it unto us Jesus Christ is the Same throughout this day of the Gospel from the beginning to the end The Doctrine of life which he hath delivered in the holy Scripture is sure and stedfast not to be altered and revoked in the least Tittle or Iota of it It is not yea and noy as the Apostle saith 2 Cor. 1.19 But Yea and Amen to the glory of God sooner will he overturn the whole frame of Nature then alter the word that is gone out of his Lips Whosoever therefore they be that maintain any doctâ—ine different from this infallible Standard and obtrude it upon the world as necessary to Salvation are notorious Innovatours Now is it not as clear as the Sun that the Church of Rome hath herein exceedingly erred teaching for doctrines the Precepts of men What a mass of Upstart Heterodox Opinions have they forged time after time which can never be justified by the everlasting Gospel of the Son of God which yet notwithstanding are pressed with so much violence that whosoever will not receive them must be Anathematized and persecuted to death with fire and fagot May we not therefore conclude that notwithstanding all their doting pretensions to Antiquity they are but Novellists a brood of yesterday and their recent
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
earth and Glory should dwell in our Land Unto this plausible sound did multitudes of well-meaning people in the simplicity of their hearts give an attentive Ear and were allured to contribute their assistance to the carrying on of so good a work But if this were the Cause that was so much cryed up and extolled for which the Land was filled with violence from one end to the other How came it to pass that it fell so foulely as it did Who was it that hindered the progress of it Was it not they that absurdly pretend stil an adherency unto it when a sword by their means hath passed through the Soul of it Is not their Hypocrisie Double dealing Self-seeking Treachery in the whole managery of this business discovered plainly in the face of all Mankinde Certainly should all Histories be searched there could not be found a more palpable Cheat put upon a Nation since the beginning of the World The publick faith of the Kingdom to assure the Reallity of these pretenses was through the prevalency of a sort of Traitours to God their King and their Countrey frequently turned into publick fraud Yea the faith of the Gospel was made a Cloak to cover the corrupt projects of self-ended Men. Nothing done of all that was promised but rather very much clean contrary Confusion and Disorder brake in upon us like a Deluge and there was no visible remedy in the apprehension of all Unbiassed men but a swift and overspreading desolation must needs have fallen upon the whole Land All which considered To make boast still of a Cause wherewith they dealt so perfidiously and of which God in his just indignation for the Corruptions both in the birth and growth of it hath said it shall not stand making it a Nehushtan doth it not argue a fighting against God and a design to be still the Same rather in a treachery which all the Christian world cryeth shame upon then in any thing wherein the glory of God or the safety of their Countrey might be concern'd As for the League and Covenant called in scorn the Legal Covenant even by those who do now plead it it was indeed brought on to add a seeming strength to the said Cause and the better to draw inconsiderate people to joyn in the pursuance of it But there are many unanswerable reasons to be heeded that do clearly shew the nullity thereof which being exactly related by others we shall not need to insist upon them here Somewhat notwithstanding shall be here added to give satisfaction in this particular It is well known that to incline people to the taking of the Covenant that is to take the Whip with six cords as the six Articles in K. Henry the eights time was called to scourge and torment their Consciences with some use was made of that Restriction in the first Article of it viz. According to the Word of God being interpreted by the politick Conciliatours of those dayes as a Proviso whereby an Out-let was set for any to recede from the Observation of it if afterwards upon better consideration they found it to be otherwise then it was represented unto them But what vile Hypocrisie was this to lead poor people into a snare by such tricks of Legerdemain Nay is it not an impious Mockery of the Holy Ghost thus to make the Word which is the Oracle of the most High God a stale to the politick Interests of wretched men For as it is well observed upon the same account we may subscribe to the Council of Trent yea to the Turkish Alcoran swearing to maintain and defend either of them viz. so far as they are agreeable to the Word of God But much better surely may we now make the said Restriction our Warrant totally to cancel that Covenant by a godly sorrow and serious lamentation for it finding it in sundry respects different from that Righteous Rule according to which all our Actions are to be squared For in such cases that golden Axiom must be our Guide viz. Poenitenda Promissio non perficienda Praesumptio The Covenant must be retracted by Repentance not the Presumption heightened by Continuance As for the Illegality of it throughout from first to last our Famous and Renowned University of Oxford hath with a general Consent in a full Convocation very plainly and faithfully discovered it to the silencing of all Gain-sayers June 1. 1647. and to their everlasting Honour before God and Man Unto whose cleer Argutations I remit all men that are in a capacity to receive satisfaction in this point and to be convinced with Reason Concluding with the Casuist Ne sit Sacramentum pietatis impedimentum pietatis nec vinculum iniquitatis Let not a pious Obligation be a bar to piety nor a bond of iniquity Whereas it is said next that by Deserting the Cause we shall return again to Profaness and Superstition I answer God forbid Rather it is to be hoped that an unanimous Agreement in rooting up the said pretended Cause would be the ready way to remove that Profaness and Superstition which have provoked Gods displeasure against us But let it be considered What returning to profaness can there be now more then the Land was polluted with in the time of the late Schisme when the Name of God was dishonoured by Swearing and Forswearing The Ordinances of Jesus Christ neglected yea despised Gods faithful Ministers cruelly mocked and derided In a word When iniquity did so much abound though it must be confessed it aboundeth still too much amongst us even in these dayes of our Deliverance that scarce any posterity shall be able to add thereunto And as for Superstition which the Holy Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Fear of false Daemons rather then of the true God What can be greater then that which hath been already set up and spread about the Nation by our Sectarian Seminaries Independents Anabaptists Antinomians Seekers Quakers and the rest of that Rabble who have notwithstanding the struglings of God and Man upon their Consciences been like a company of Superstitious Dotards so mad upon their Idols I mean their Squint eyed Wry-necked Double-tongued Snivelling Daemons of Horrid and Monstrous Opinions and wherein they continue to this very day that it is a manifest token as one said not amiss They are errour-blasted both from Heaven and Hell Nay more Was there ever such a close and cunning Connivence afforded since the Reformation began in this Nation to Romish Superstitions then was under the Regency of the said Cause The great Projectour or at least Protractour thereof himself who made England to sin observing in one of his Proclamations though nevertheless it was after that also Tolerated that Multitudes of Jesuits and Popish Priests did resort unto and remain within this Common-wealth and the Dominions thereunto belonging Apr. 26. 1655. who with great Audacity did exercise all offices of their Profession both saying Masses and seducing the people to the
Church of Rome If then that Cause so much pleaded for had such ill Consequents attending upon it may we not well say Sublatâ Causâ tollitur Effectus When the Cause is taken away the Effect will follow At least as I said before there is great hope it shall follow especially now when God hath in Mercy set over us a Man of Understanding and Knowledge Pro. 28.2 to lengthen out the State and Tranquillity of our Countrey when for the Transgressions of it it was by the Intrusion of Usurpers neer unto utter ruine A Man I say after his own heart Tutour'd and Bred up by him like David in the school of affliction Whose Heart is also fixed upon God to serve him in Righteousness and true Holiness A Prince so pious that he makes it his work and accounts it his glory to have true Religion established amongst his people in the Power and Purity of it See his Majesties Proclamation May 30. 1660. Witness his extreme dislike of Profaness which he hasted to publish the very next day after his happy Return unto us Commanding it to be read in all Churches monethly for six moneths after But well worthy indeed to be set up in them as a perpetual Monument of Piety to all Generations Wherein he declares the Purpose and Resolution of his Religious Heart in these words We will not exercise just Severity against any Malefactours sooner then against men of Dissolute Debauched and Prophane lives with what parts soever they may be otherwise qualified and endowed Requiring all Majors Sheriffs and Justices of the Peace to be very vigilant and strict in the Discovery and Prosecution of all Dissolute and Profane Persons such as blaspheme the Name of God by profane swearing and cursing or revile and disturb Ministers and despise the publick worship of God Witness also the Declaration which his Majesty set forth Octob. 25 immediately following concerning Ecclesiastical Affairs wherein he hath made known to God and the world That his Resolution is and shall be to promote the Power of Godliness to encourage the Exercises of Religion both publick and private and to take care that the Lords Day be applied to Holy Exercises without unnecessary divertisements and that Insufficient Negligent and Scandalous Ministers be not permitted in the Church Which being so What is it but a profane slander of the footsteps of Gods Anointed both of Christ himself and his Vicegerent over us to amuse the world with false reports of a return to profaness as if the Times were now become so loose that Wickedness should be established by a Law Whereas there was never more likelihood then now if the Devil through the turbulent spirits of factious Schismaticks did not hinder it for Religion to prosper and Holiness to flourish Away then with Profaness and let Superstition pack together with it for what entertainment is it like here to finde When King Charls the Sufferer L. Bishop of Winton the sonne of King Charls the Martyr as a Reverend Father of our Church hath worthily proclaimed him is new by the Divine Power and Goodness settled upon his Throne to be the Defender of that Faith for which he suffered That Faith I say which the Church of England professeth in opposition to the Church of Rome From which as it was observed by that Loyal and Peace-making Parliament that first so happily brought the Nation under his Majesties Government neither the Temptation of Allurements Perswasions and Promises from seducing Papists on the one hand nor the Persecution and hard Vsage from some seduced and mis-guided Professours of the Protestant Religion on the other hand could at all prevail upon him to make him swerve in the least Degree But chose rather still to suffer Afflictions though never so grievous as Moses did then to enjoy the pleasures of sin for a season by so doing For which his Name shall be sweet and his Memorial precious in all the Churches of Christ to the end of the World I say then again Is it like that Superstition in any kinde should be Tolerated much less shall it be Established under the Government of so famous a Sufferer for the Protestant Profession yea and so active a Defender of it who hath made it manifest that his Care and Study is for the propagation thereof And who hath solemnly professed that nothing shall be proposed to testifie his Zeal and Affection for it to which he will not readily consent It will be objected What do we hear Words when we see Deeds Is there not an Actual return to Superstition in this Land now when the Ceremonies which were cast out are brought in again and the Liturgie restored And what are these but either the Issues of Will-worship which the Holy Scripture doth condemn or the Bratts of Babylon which should be taken not to be cherisht but to be dasht against the stones Besides Is not the Government also by Bishops set up again in its former Height which is not warranted by the word of God If we then should consent to these things How shall we like unto Jesus Christ our Pattern in the Text continue faithful with God in our Conformity to his Rule which he hath set us I answer First we may be still the same in a constant Adherency to the Foundation though we may as Divine Providence leads us whether it be in Judgment or in Mercy vary sometimes from that which is Circumstantial of which nature are those things that are here objected unto us and our fidelity to the former wil certainly entitle us to a faithful Imitation of Jesus Christ notwithstanding our change in the latter Nay is it not a great weakning of the Foundation and an injurious imputation put upon the Master-Builder to lay so much weight upon Circumstantials as to make them Unchangeable when they are not of his particular appointment though allowed by him to be annexed to his Building It is Superstition doubtless so to set up External Rites in competition with the Everlasting Rule of the Gospel as if they were not upon any Emergency whatsoever to be altered or removed And it is as ranck Superstition on the other side after they have been removed and restored again Superstitio ex super stando qua significatur nimium ese Sen. Epist 123. pertinaciously to stand in opposition against them especially when Experience hath made it manifest that the removal of them hath introduced much disorder and profaness in the service of God But we may appeal unto Christ himself to Judge in this Case Whether or no when a Christian Magistrate that truly feareth God taking notice of a great decay of Religion which by a wild and lawless Liberty hath been brought amongst his Subjects shall for the improvement of Piety recommend unto them a Form of Divine Service accompanied with such Rites and Ceremonies as are in force by Law and in the observing whereof True Religion hath formerly flourished Whether I say
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
they were all of such venerable Antiquity Howsoever the matter of them being sound and Catholick and because it is not to be imagined that one Osmund though an Earl and a Bishop should be generally owned for Os mundi the Speaker to the whole Church in the Liturgy of it we may safely affirm that the said Collects are of the same pure primitive Original with the rest of our Church-Service The form of Letany in the next place which is most cavill'd at was ordered by Saint Gregory Lib. 9. Indict 4. Epi. 45. while Rome continued in the state of innocency to be used in the Church of Sicily without intermission upon the fourth and sixth dayes of every week which our Liturgy in a conformity thereunto enjoyneth to be said or sung upon the same dayes viz. Wednesdayes and Fridayes Lib 1. De vocatione Gentium And Saint Ambrose who was above two hundred years before him saith That this form of publick devotion in the Church for the substance of it was so generally observed Vt nulla pars mundi sit in qua hujusmodi orationes non celebrentur à populis Christianis That there was no part of the world where these Prayers were not used in Christian Assemblies Non solum pro Sanctis in Christo regeneratis sed etiam pro omnibus infidelibus inimicis crucis Christi pro omnibus Idolorum cultoribus pro haereticis schismaticis c. Even as we do at this day in our Letany not onely praying that God would be pleased to bless and keep all his people but that he would bring into the way of Truth all such as have erred and are deceived Our Versicles and Responds we oftentimes meet with in Primitive Liturgies E. g The Lord be with you And with thy Spirit Lord have mercy upon us Christ have mercy upon us c. Lift up your hearts We lift them up unto the Lord. Let us give thanks unto the Lord It is meet and right so to do c. Thus saith Saint Chrysostome The Priest in the holy Ministration speaks unto the people In 2. ad Cor. Hom. 18. and the people unto the Priest to quicken their devotion and to testifie their unanimity in the Service of God Neither is our Alternate singing though it be not enjoyned in our Liturgy without good warrant from that Antiquity which we ought to reverence Lib. 2 cap. 24. Theodoret writeth that Davids Psalms were sung in the Church of Antioch by the Quire of Singers one side answering the other in their singing Act. 11.26 Which order it seems beginning there as the Appellative title of Christian did Ad fines orbis terrarum tandem pervenit saith he was at length spread over the world And this saith Sozomen wrought marvellously upon Theodosius Lib. 7. cap. 23. diverting him from his intended purpose of destroying the Citizens of Antioch because of some contempts which they had put upon him For as the said Historian relates it they fearing the Emperours displeasure repented them of what they had done against him much bewailing their near approaching ruine and having prevailed with Flavianus their Bishop to intercede for them took this course according to his directions Some of them when the Emperour sat at his table came into his presence singing Psalms after the manner of Antioch that is Antiphonicws one answering the other wherewith the Emperour being a religious Prince was so taken that he let go his anger was reconciled to their City Phialam quam manu tenebat lachrymis obortis irrigavit The Cup which he held in his hand he watered with his tears and so mingled his drink with weeping In fine Lib. 6. cap. 8. This manner of Antiphone in the Church was saith Socrates occasioned first by a vision of Angels which Ignatius Bishop of Antioch that faithful servant of Jesus Christ who had been conversant with the Apostles had presented unto him whom he heard lauding the blessed Trinity with Responsory Hymns the Pattern whereof he commended to that Church to be ever after observed and practised by them Vnde ad omnes Ecclesias ista traditio promanavit saith the Historian From whence also that order of singing went among all the Churches Many more Instances might be produced to witness that our Liturgy is not of such an upstart Original as to derive its Extraction from Rome since by her Apostatizing she hath chang'd her name into Babylon But we must not extra oleas vagari and these few may suffice to convince gain-sayers of their false and uncharitable accusation of our Church-Service as that it is Superstitious and Idolatrous because Popish and Babylonish which is so unjust a calumniation that as it hath been observed There is not any one Protestant Divine of any note or eminency even among the Reformers of Religion who did ever condemn our Service-Book of the least point of Popery but rather many among them did highly commend it Yea and Sir Edward Cook that Oracle of the Law of England unto whom we have reason for his Gravity Courage and integrity in his place and calling notwithstanding all the oblatrations of Popish Rabshekah's against him to give some heed more then ordinary Such was P.R. in his reckonings with Bp. Morton about Equivocation The like is also a. vouched by D. Ben. Carrier in hit letter to K. James pag. 126. He I say affirmeth with much confidence That Pope Pius Quintus wrote unto Queen Elizabeth a letter about the tenth year of her Reign offering to allow and ratifie the English Service-Book if she would accept it as from him which she refusing to do he did excommunicate her and by his Bull roared out an Inhibition to all his party called Roman Catholicks that they should not from thenceforth go to any of our Churches while the said Service-Book was read though to the hearing of our Sermons a Toleration was granted unto them To conclude Since the Primitive Pattern is thought fit next to the holy Scriptures to be a Standard for Church-Orders in the Service of God throughout the Christian world let our adversaries and friends too but conform unto it in such a manner as we have done since we separated from Rome and I dare boldly say we shall have no just cause in the sight of God to charge one another with Superstition And now that Imputation of Superstition upon the account of our Liturgy being with as much brevity as the matter could well bear yet sufficiently if not satisfactorily to our irrefragable opponents removed We should undertake the vindication likewise of Episcopal Government for that also is by our Objectours brought under the same Censure But concerning this neither need there much be said it being abundantly cleared of late against those that have openly professed themselves enemies to that Government We shall not here repeat the Arguments that have been used in the behalf of Episcopacy such an unsipid crambe must
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
are now really and in truth delivered out of Babylon Admit that our Liturgy be found in the manner of some expressions and translation of it fit to be changed for the reasons of expediency and condescension wherein nevertheless we are for the churches sake to submit to the wisdom of those in whose power it is to order that change yet as it is considering the woful effects which the want of it hath produced and in regard of the reasons before specified it will well become all that fear God heartily to rejoyce at its Restauration Admit also which yet without contradicting the Holy Ghost cannot be granted that Episcopacy were as bad in its own nature as Schismaticks would make it yet it must be acknowledged to be far better then that Anarchy in the Church which was projected by the late Sect of Over-turners for their own sinister ends But it is now manifest that this despised persecuted Episcopacy is not an humane Ecclesiastical ordinance but Divine and therefore it is that Government under which we may have the greatest confidence that Religion may flourish and our souls may prosper Especially when we look upon those grave and reverend persons who are preferred to that office and charge and finde them according to his gracious MAJESTIES Declaration Concerning Ecclesiastical affairs men of learning virtue and piety such of whom the world is not worthy if it should still persist in enmity against them I name none for by their works and by their sufferings you may know them Onely let that free and faithful Speech uttered in a Sermon before his Majesty that now is whom God long preserve at the time of his Coronation shew what manner of spirit a Bishop may be of when he is employed in his Masters business in preaching the Gospel Apr. 23.1661 which was this Those persons meaning Kings and Princes that can be punished by none but God shall be sure to be most severely punished by God if because they can be punished by none but him they presume the more to sin against him What a thunder clap is this to be rattled in the ears of a King when he is in the height of his temporal glory Let any now or all of that sort of people who are apt to cry out Away with Bishops but try a little their own spirits and see whether at any time they have been or can be more faithful in speaking of Gods testimonies in such an audience and not be dismayed I say therefore again Let not the people of this Nation any more be such enemies to the Gospel of Christ and their own souls as to say Away with Liturgy and Away with Episcopacy rather we should say Away with Schisme and that virulency of spirit which hath too much prevailed upon us in these later times against those things that are so consonant to the holy Scriptures Away with pride which we have experimentally found to be the Mother of contention and the fore-runner of confusion whose swellings of late with scorn and contempt have superabounded Her Children pretending to tread down the pride of others Pro. 13.10 Pro. 16.18 have with the faces of Sodom and Gomorrah done it with a greater pride Away with hypocrisy and dissembling holiness which hath ever been accounted a double iniquity It is the best servant the Devil hath and shall have answerable wages above all the rest Mat. 24.51 This is that Crocodile that could weepe and houle when it had a design to destroy and swallow us up quick That Jezebel that could proclaim a fast when she projected cruelty and oppression That Pharisee that could make long prayers when poor Widows and Orphans houses were at the end of his devotion That Judas that would kiss and betray in the same breath cry All hail and in the very instant smite under the fift rib therefore Away with it Away with self-seeking that hath cramb'd the bags and fill'd the coffers of covetous earth-worms with the ruines of their Country Away with Heresie and Blasphemy The one cuts the throat of truth which should be dearer unto us then our lives And the other flies in the face of God Almighty and bids defiance against Heaven Both which I dare say have a deeper place in Hell then Superstition yet both of them rode circuit about this Nation while it stood un-Churched by our divisions and unkinged by our sins Away with that Image of Jealousie that Anti-Catholick and Anti-Christian Toleration which for politick ends and purposes hath cunningly yet most profanely been cryed up as the common interest of Sion that God takes care of as if an abomination of desolation were now become the Churches glory And the way to preserve truth in its purity were to blend it with Errour Had this cursed project continued as it began well might that Machiavellian principle in time have passed for sound doctrine viz. That all shall be saved in their own Religion though the Church of this Kingdom would as it was once said sooner have become the Devils dancing-schole then Gods Temple In the mean time those poor Superstitious Malignants that durst shew themselves in the behalf of Liturgy and Episcopacy must be sure above others to be exempted from this indulgence and so left to perish without any remedy doubtless this juggling did rouse up the jealousie of the Almighty and therefore it was high time to send it packing Away with Irreverence Profaness Looseness Sordidness in the Service of the Holy and Dreadful God which in the judgement of all that are truely pious is far worse then that other extreme of overmuch Curiosity and Superstition This in some kinde preserving supporting exalting Religion The other desacing suppressing trampling upon it Finally Away with Despising Dominion and speaking evil of Dignities Jud. v. 8. which Saint Jude condemneth v. 8. that is as it is probable by the purport of his Epistle such dominion and such dignities as were then settled in the Church against which Diotrephes and his crew would be still carping or as it is v. 19. Separate themselves Upon which despisers the same Apostle pronounceth Gods vengeance which hath a measure reaching even to all those who are this day guilty of the same sin Jud. v 2. Wo unto them saith he they have gone in the way of Kain persecuting Christs servants because they are preferred and accepted before them even as Cain did his brother Abel And ran greedily after the errour of Balaam for reward pouring out their curses upon the poor Church of God in hope to enrich themselves by the spoils of it And perish in the gain saying of Corah Their contempt of and insurrection against Church Governours Bishop Andrews thus argueth No man could perish in the gain-saying of Korah under the Gospel which St. Jude saith they may if there were not a superiority in the Clergy for Korahs mutiny was because he might not be equal to Aaron appointed his superiour by
all nations as the Lord once threatned you Which being so Whether then it be better to be under his grace or under his wrath judge ye There is no avoyding it will ye nill ye one way or other you shall ever be subdued unto him either as children or as captives as subjects or as slaves for the Lord hath sworn by himself the greatest oath that ever was heard of the word is gone out of his mouth in righteousness and shall not return That unto him every knee shall bow Esa 45.23 every tongue shall swear Esa 45.23 And if ever demonstrations were found among the creatures for the confirmation of any thing there have been such that are most convincing in this matter of subjecting the world to the irresistable power of Jesus according to this oath That these Oracles of the Heathen were struck dumb at that time the writings of the Heathen do sufficiently witness Two memorable occurrents I shall mention in order hereunto that are past all gain-saying First at his birth the Oracles of the Heathen testified of him by their silence not daring once to peep or mutter out an answer to their importunate suppliants after that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracle of the Living God once appeared Secondly at his death The Sun in the firmament did also bear witness unto him by a total eclipsing of his light to the amazement of the world far and near In Egypt it was seen and admired by Dionysius Areopagita as appears in his Epistle to Polycarp wherein he desireth Polycarp to enquire of one Apolloohanes who would not it seems be reclaimed from his Gentilisme what he thought of that eclipse which he saw when he was with him at Heliopolis a city in Egypt at the time of our Saviours suffering when he could not but acknowledge that that with other remarkable wonders which they took notice of together were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vicissitudes or changes of Divine works Which Dionysius being at that time also a Heathen and much astonished at the unnaturalness of the said eclipse cryed out as it is reported of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Either the Deity suffereth or hath sympathy with that which suffereth or the whole world is ready to be dissolved Adding withall Deus ignotus in carne patitur ideoqueVniversum hisce tenebris obscuratur concutitur that is An unknown God suffers at this time in the flesh which makes the world to shake under this obscurity But afterwards when the Apostle Saint Paul came to Athens and affirmed Jesus Christ to be the unknown God at whose death the Sun was so obscured the said Dionysius hearing him became a convert to the Christian Faith and all his life time after an eminent servant to Jesus Christ These reports possibly you will not regard howsoever the truth of the eclipse cannot be questioned by you which may let in so much light upon you to make you believe that somewhat extraordinary was then acted in the world which God would have the world to take special notice of And now to conclude What is it O ye miserably blinded people that you stick at If the Lord Jesus Christ the Son of the Blessed Virgin our Lord and our God hath not exactly fulfilled all that was Prophecied of the Messiah If he hath not done the works that no other man did or can do If you have not hitherto smarted enough under that heavy Curse which your fathers brought upon you when they crucified the Lord Jesus crying out His bloud be upon us and our children go on then still in your pertinacy deny him to be the Lord that bought you look for another that can do more for you then he hath done For us in the mean time we will bewail before the Lord your woful blindeness and hardness of heart and though we cannot converse with you as brethren because of your perversness in your present infidelity yet we will pity you as those who were once a people in whom the Lord delighted yea as those of whom we have good hope upon the return of your Captivity to see you made the glory of Nations a Praise in the earth Which hope as we may be confident it will not fail us in the time and season which the Father hath put in his own Power so may the consideration of those grounds and reasons hereafter specified whereon this hope is built in time prevail with you to bethink your selves of your long estrangement from your God and to quicken your return unto him Lastly Since it is so that Jesus Christ is the Same to day which he was yesterday then have the Churches of the Gentiles good reason to rejoyce in that they submitting themselves to Christs yoke may be sure that the same Divine Love which was of old manifested to the Jews is in as full measure according to their capacity extended towards them What high account was made of Israel heretofore the holy Scripture doth every where tell us How God entred into a Covenant with them was nigh unto them in all that they call'd upon him for esteemed them his Inheritance his Vineyard his peculiar Treasure when all other Nations were rejected as unclean 1 Cor. 9.11 proclaimed Out-laws and cast forth as dogs not suffered to intermeddle with the childrens Priviledge But now since the Holy Ghost hath not onely told us that Jesus Christ the messenger of this Covenant the parchaser of this Inheritance the planter of this Vineyard the great Lord-Keeper of this Treasury hath broken down the wall of Partition that was between Jews and Gentiles Eph. 2.14 making both one but that he is also the Same to day which he was yesterday as able now to save them to the uttermost whosoever they be that come unto God by him and as ready to do the will of the Father in being a Light to lighten the Gentiles according to the Prophecies of old as to be the glory of his people Israel we may therefore be confident in our approaches before the Lord looking for mercy and grace to help in time of need being as much interessed in all the happy Priviledges of the everlasting Covenant of Promise as ever were the Jews there is no difference now saith the Apostle between the Jew and the Greek for the same Lord over all is rich unto all that call upon him For whosoever shall call upon the name of the Lord shall be saved Now is the true heavenly sound gone into all lands the Gospel preached to every creature which the Apostles carried about when they had their Commission given them to go into all the world their Line reached to the ends of the earth Psal 19 4 5. insomuch that the Orb or Tabernacle of the Sun so the Divine Spirit of the Psalmist is interpreted by the Apostle was bounded within the limits of their Commission Rom. 10.18 Saint Paul had his circuit from Jerusalem to Spain
and shame unto them I might here enter into a large discourse upon this point and open a great door and effectual for the conviction of sundry enemies of Jesus Christ who by their Opinions and practices do in effect deny him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same for ever But I forbear for the present being willing to draw towards a Conclusion Some short inferences notwithstanding we shall derive from hence that may be of use unto us And first we may here be ascertained concerning the perpetuity of the Church to the end of the World For because Christ will be the Same for ever the Church must continue to be for ever also As the Apostle speaks of the Man and the Woman Neither is the Man without the Woman nor the Woman without the Man in the Lord 1 Cor. 11.11 So may we say of Christ and his Church neither can the Church be without Christ nor Christ as Mediatour be without the Church Relatorum uno posito ponitur alterum nec est relatio nisi inter ea quae sunt actu Objection They are like Hippocrates Twins If one liveth the other cannot dy If one dy the other cannot live what therefore Christ promised to his Disciples Joh. 14.19 He will surely make good unto his Church to the end Because I live yee shall live also But do we not see the Church in a consumptive estate groaning and panting under a most heavy cross melting her self into tears yea ready even to give up the Ghost We may be deceived when we think it is at a low ebb it may be at that very instant in a most flourishing Condition What it loseth in outward prosperity it may gain in spiritual growth We must not bound our conceits of the Church and Kingdom of Christ according to the models of the Kingdoms of this World For though this machina munai this great engine frame and structure may decrease and diminish in its strength and beauty as the opinion of some is by reason of the clashings and shakings that happen among the parts thereof till that which is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a specious and spacious ornament be made a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confused lump again Yet nevertheless so long as Jesus Christ will for ever be the Same the persecutions and troubles that the Churches lie under yea the differences and contentions that arise amongst themselves shall contrary to their nature tend to their advantage And as poison when it is corrected by the skill of the Physician works more effectually for the health of a sick patient then a wholesome herb so certainly shall the Church grow better by her troubles then if she had been all this while settled in a most peaceable estate Though the Church be afflicted and the enemies thereof may seem to prosper Aus 2. yet let us nor conclude rashly thereupon that Christ hath forsaken her and that she shall unavoidably perish Let David lead you a little into the Sanctuary Ps 73.17.18 then you 'll finde slippery places are set for these prosperous enemies And their feet shall slide in due time But the Church is built upon a rock Deut. 32.35 the rock of Ages and when all the foundations of the earth are out of course we shall find the foundation of the Lord will stand sure because JESUS CHRIST abideth for ever Secondly As we have assurance given us here of the perpetuity of the Catholick Church notwithstanding all her divisions within her and her persecutions from without so we may finde a remedy close-ed up in the rich Cabinet of this Text which will be sufficient if well applied to cure the distempers of our particular Churches Those distempers I say which have been and still are occasioned by our quarrelling about setting up Jesus Christ in his Throne and the establishment of his Kingdom amongst us according to his own rule and order For the healing whereof and to perswade to a Brotherly composure therein What can be more prevalent then this viz. Jesus Christ is the Same for ever We all pretend to look unto JESUS and it is indeed our duty to eye him in all the dispensations of his power and providence towards his Church that we may not vary from that course and order wherein he hath always trained up his people nor be led aside by new-fangled devices either of our own or others But let us consider If he be Semper idem alwayes the Same How is it that we are thus divided about him What Shall the rule and Canon of our Union be constant and perpetual and shall we be still to seek for a way of uniting Let dissenting Brethren but lay aside Animosities and prejudices wherewith they have so easily been beset and follow the track and foot-sleps of the Lord Jesus and we shall quickly see an end of all our differences 2 Sam. 20 18. They were wont to say in old time said that Mother in Israel They shall surely ask counsel at Abel and so they ended the matter Now also according to the word of the Holy Ghost in Scripture Let us stand in the wayes and see and ask for the old pathes where is the good way The way wherein the Lord himself hath walked and let us walk therein and we shall finde rest for our souls Wee shall see Salvation is neer unto us yea neerer then we are aware and that Glory doth dwell in our Land The voice of the Oracle which would guide us into the good way speakes in this manner Jesus Christ is the Same yesterday to day and for ever Which in effect tells us our foundation is sure and stedfast and our corner-stone as it hath hitherto brought on the building into an excellent frame on the one side in the Ages that are past so it would also do the like on the other in these our dayes and the Ages that are to come if there were but such a conformity held with it as there hath been in former times True it is the Word written is an infallible rule for the guiding of us in matters of Faith from which we are not to digress It is so likewise in all things else that concern the Worship of God and the publick good of the Church so far as it doth lead and direct us therein but unless we will say that Christ hath deserted his Church ever since he gave a being unto it we must avow his continued course and practice in the ordering of it which I hope none will say is contrary to what he hath written to be a warrant also of our Subjection thereto What then is that good way Not surely the way of Division and Separation which tendeth to Confusion for God is not the Authour thereof neither will he allow of it in any of the Churches of the Saints but of Unity and Order that all such as make profession of the Gospel may be of one accord and
and our Vision of him For when we shall see him as he is we shall be like him to the full extent of our susceptibility of his Likeness and the immediate irradiation of his Light and Power shall overshadow us and transform us into the same Image both in soul and body This this I say is the complement of our future happiness the perfection of our eternal glory And this the Apostle clearly testifies concerning our vile bodies that even they shall be made like unto his glorious body Phil. 3 21. Phil. 3.21 From whence we may safely collect that as the Image of Christs body shall possess our bodies so shall the Image of his soul possess our souls and the Image of his spirit our spirits Whereupon it will follow we shall be wholly possessed with his Glory when we shall see him as he is in the Glory of the Father He shall then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same in himself respecting his Existence which as I have said will infinitely tend to the advancement of the Saints happiness and then also the Same to his Church respecting his Power though in the exercise and administration of it he be not the Same His Power I say both over us and in us Over us he is now as our Head to guide and govern us so he will be then for his Headship over his Church as his preheminence over the creatures he will not relinquish neither will the Father deprive him of it even when God shall be all in all And this I conceive to be undeniable though it may sound strangely unto some for the Humane nature of Christ being eternally united to the Divine it is not to be imagined that as Man he should be in an equality with the Saints but have a superiority over them and to be the Head of that Triumphant Church unto all Eternity without doing any office that belongs unto that Honour is inconsistent with the dignity and wisdome of the Sonne of God If any should now require an account of the particulars wherein Christ will hereafter do the office and exercise the authority of a head over the Church Triumphant in Heaven I must tell them They are to stay for an answer to their too curious question till in Heaven we come to see him as he is for then and not before shall we know even as we are known 1 Cor. 13.12 1 Cor. 13.12 Nevertheless in the generall this we know for the present Jesus Christ shall then be the head of his Church alone without any Power subordinate unto him as now For saith the Apostle All Rule and all Authority and Power both Celestial and Terrestrial shall then be taken away 1 Cor. 15.24 No humane Ordinance or Government of whatsoever Creation it be shall there be of any use no nor the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though now as some conceive they have divers offices assign'd unto them according to the diversity of their names and titles for the discharge of their Ministery to which they are appointed of God 1 Pet 2.13 for those who shall be heirs of Salvation Hebr. 1.14 yet when all the heirs are settled in their Inheritance they shall then be devested of all their Rule Authority and Power Bruno their very Titles of distinction utterly cancelled and disannulled for to the Angels shall not be put in subjection the world to come and the Lord alone shall be exalted in that day Furthermore As a Head he will preserve and uphold all the members of his mysticall Body in their glorious Being for as all things visible and invisible both in Heaven and in Earth were made by him and for him so by him must they consist Col. 1.16.17 Col. 1.16.17 Again As a Head he will keep them in a perfect unity together that they may be one according to the Divine Patterne before them As the Father is in him and he in the Father Joh. 17.21 Joh. 17.21 Lastly As a Head he will shew unto them those glorious Mysteries which for the present are beyond their reach and capacity so as they shall be plain and obvious unto them To which particular Saint Augustine whose judgment in the Interpretation of holy Scripture is worthy of all acceptation beareth his witness whom I find giving the sense of our Saviours words in his Prayer to his Father Joh. 17.26 in this manner Clarificavi illis nomen tuum c. I have Declared unto them thy name that is saith he In this World so far as they are able to receive it And I will Declare it that is saith he In the world to come more perfectly Yea give me leave to add one Meditation more touching this weighty matter which I confess I received long since from a Divine of eminent Note in his writing unto me In Glory saith he The Relation of Head and members between Christ and us shall not cease but shall be rather perfected by the enjoyment of that for which God did appoint it which is the shedding abroad of his love upon those that are made conformable to the Image of his Son Rom. 8.29 For the end and aime which God hath in the decree of Election is to make those whom he did fore-know and predestinate to be conformable to the Image of his Son that he might be the first-born among many Brethren Now when God shall have accomplished this aime and we shall be fully conformable to the Image of his Son then shall we be susceptible of the Love wherewith he loveth his Son as he is Man for the love wherewith he loveth him as God none can partake of but he alone and when by this conformity to his Image we shall be susceptible of this Love then the brother-hood between Christ and us shall not cease or be made void nor shall then his Prerogative of being the first-born among many Brethren be taken from him but it shall rather be most gloriously compleated when not onely the Fathers Love wherewith he loveth the first-born shall be extended to all those that are fully conformable unto his Image but also the Love of the first-born himself shall have its full and glorious Influence upon his younger Brethren By all which it is clear Jesus Christ will be over his Church Triumphant in Heaven as he is now over his Church Militant here on Earth Again As he will be then over us so likewise he will be in us In us he is now by Faith but Faith which gives him entertainment in our hearts and Hope which attends upon him there shall vanish with this Life and expire in their Service as being of no use in Heaven for Faith is of things not seen and therefore ceaseth when vision cometh Hope also if it be seen is not Hope onely Love remaineth to be the constant Bond of an eternal Union betwixt Christ and us and by love it is that he will take Possession of our hearts
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
the Incarnation of our Saviour the Lord Jesus Christ * Which agrees with Alstedius his account were 1721. years and since the Incarnation are 1660. Both which accounts make up 3381. So that to fill up the said number of Jubilean years there remaineth but one single Jubilee more which will fall out to be in the year of our Lord 1709. About which time the people of Israel called here Daniels people because of his care and tender affection towards them may become a people again according to the concurrency of Scriptural Prophecies their iniquity transgression and sin finished and taken away through the reconciliation that shall be then between their God and them in stead whereof they shall have an everlasting righteousness brought in by the good hand of God upon them whereby they shall become a righteous Nation for ever and so consequently the whole Vision and Prophecy concerning them will be sealed that is confirmed and concluded and the most Holy or the Holiness of Holinesses that is either the Holiness of Israel surpassing all the Holinesses of believing Gentiles shall be anointed that is exalted above all others or the Messiah even the Lord Jesus who is the Holiest of them all for there is Hoâ—ier then the Holiest and there is Holier then they shall be anointed that is reign as King over them and they by their unanimous acclamations and chearful subjection acknowledge him to be their Sovereign The sense of this Scripture I confess is new but it will not follow thereupon that it cannot be true Yet I am not confident that it is the onely meaning of the Spirit for then I should pretend to be wiser then Daniel But I will wait for the determination of the Holy Church about it and expect till the end be what Divine Providence will work in bringing of it to pass hoping to rest and to stand in my lot with Daniel at the end of the dayes Some intricacies I know will appear in this interpretation which I shall endeavour to unfold Yet sure I am they are not so many as other Expositions are perplexed with and so snarled that they can never be resolved First an account will be required of me why I should call and reckon those for Jubilees which are in our Translation called Weekes I answer though the word be translated Weekes which I do not take upon me to correct the word having a measure according to Scripture-phrase extending to various significations yet such as are skilful in the Original do well know that these words may be also rendred thus sevens seventy are pared out for thy people Now the Scripture speakes of three several sorts of sevens or septenaries in order to such times which the Lord hath sanctified First the seventh day secondly the seventh year thirdly the seventh Sabbatical year The seventh day was the Sabbath wherein the people were to rest Lev. 23.3 Lev. 23 3. The seventh year was the Sabbatical year wherein the ground rested Lev. 25.4 The seventh Sabbatical year was the Jubilean Sabbath Lev. 25.8 The acceptable year above all the rest Lev. 25.4 Lev 25.8 Es 61.2 Ezek. 49.17 the year of liking or good-will Es 61.2 or as Ezekiel calls it the year of liberty or general releasement proclaimed by sound of trumpet wherein every man was to return to his Inheritance again and every servant to his freedome which priviledges doubtless brought on much rejoycing and jubilation among them It was a year of great expectation insomuch that it is conceived to be the great Epoche or Cardo of their times as the Olympiads were among the Graecians Hospinian de Orig. Fest. c. 9. and the lustra of old and indictions of late among the Romans Hoc observa saith Alstedius Jubilaeos esse infallibiles Characteres secundum ques praecipua tempora in Scripturis definiri possunt This know that Jubilean Sabbatisins are the most infallible characters to decipher and dâ—stinguish the principal times of note in the Holy Scripture This septenary therefore seems to be worthy of more then ordinary regard And the rather because it did likewise in an especial manner shadow out our deliverance by Christ which was indeed the acceptable year of remission prophecied of before Es 61.1.2 and so interpreted by our blessed Saviour Luk. 4.18 As also thereby was signified our return into the Heavenly Paradise Luk. 23.43 from which we are fallen in Adam The seventh year may be applied to every mans particular consummation when his soule is received up into glory but by the Jubilean Sabbath wherein all the Israelites had their re-entry upon their Lands formerly sold is the general re-entry of all believers into the Kingdome of Heaven which they had formerly forfeited by their sins most happily prefigured These things then being so and the Angel leaving it undetermined which seven of the three it is that is here meant Did not our Saviour allude unto the 70. Jubilees when he spake of our sorgiving one another seventy times seven whether this great Septenary rather then that of weekes of years may not in reason be judged to be that which the Angel here intended when he said sevens seventy are cut out for thy people let the Church determine As for that objection which perhaps may here be cast in that the Jubilean year was not ordained before such time as Moses gave out the Law to the people in the Wilderness and therefore could not be reckoned on before it was in being And that also that the Jubilee was a part of the Ceremonial Law and therefore as out of date not to be reckoned on in the time of the Gospel these I say upon due consideration will appear to be of no force For first the seventh day Sabbaths and Sacrifices were a part of the Mosaical Institute yet were observed by Gods people from the beginning of the World so might Jubilees too for ought that may be objected to the contrary Yea it is apparent that Jubilees have been distinguished of old into two sorts viz. Jubilaei Mundani Jubilaei Mosaici that is Jubilees of the Creation and Jubilees of the Law so that this account by Jubilees might be before the Law But there is no need to go so far for an answer The Angel might here speak of such an account of years by way of Prolepsis or Anticipation a Figure usual in Scripture though there were no Jubilees to be observed by that people for above 200. years after Jacobs going down into Egypt And whereas it is objected in the second place that because the Jubilee is a part of the Mosaical Pedagogy therefore it is not now to be reckoned on I answer no more do we so as to observe it according to the Law of Moses nevertheless while the world standeth 49. years will be so many still and no more nor fewer then they were wont to be when Moses gave out the Law And the Angel might speak according to the Phraseology of
for the whole number But because there are some amongst us who with much pertinacy do affirm that the Jews shall never be a people again so long as the World endures which assertion doth thwart the Doctrine of Christs Immutability which we have here maintained hear therefore what the spirit speaketh of it to the Churches out of the New Testament For even therein also have we a full and clear testimony from the mouth of Jesus Christ himself and his Apostles to assure us of this truth against all Cavils whatsoever First Luk 21.23 24. Then see what the Lord saith Luk. 21.23 24. There shall be great distress in the Land and wrath upon this people and they shall fall by the edge of the sword and shall be led away Captive into all Nations and Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled See here how in wrath the Lord remembreth mercy saith venerable Bede upon the place Quia non in perpetuum donec tempora Nationum impleantur the judgement here written is not to be perpetuated till time be no more but onely to continue till the times of the Gentiles be fulfilled Concerning which times though it be true that the Father hath reserved them to himself as a secret not fit to be imparted to the World in which regard it hath been and will be too much boldness to prescribe the very instant of their expiration yet we may safely say of them the words of our Saviour here importing no less that whensoever they do expire Jerusalem shall be delivered from her bondage and consequently that light and gladness joy and honour shall come upon the Jewish Nation Let us then for this end make a little enquiry into them and consider what is meant by these times of the Gentiles Sundry constructions are given of them by Interpreters nevertheless I doubt not but that which hath a tendency to our present purpose we shall finde to be most genuine Two Expositions I have met with which though the Authours thereof be of great note in the Church are not in my poor judgement to be allowed the one reaching beyond the sense of the Holy Ghost the other coming short of it as it shall here evidently appear First That which goeth too far makes the filling up of the times of the Gentiles to be contemporary with the final Consummation of all things and so consequently holdeth that neither the Jews nor Jerusalem shall ever be restored again Thus the Lutheran Expositors generally understand it But against this it may be Objected First We no where finde in Scripture that the fulfilling of the times of the Gentiles is rendred in such a sense viz. For the end of the World and in such cases the Holy Scripture hath been still wont the wisdom of God so ordering it to explain it self by some reiterations and paralel places to the end that the Church might in a form of sound words fully know the minde of the spirit Secondly It is inconsistent with the Prophecies that went before concerning the Gentiles that in the time of the Gospel they should generally submit unto the Church of the Jews as we have before undeniably proved when Jerusalem shall be again inhabited and made a praise in the earth Thirdly it is plain that our Saviour in this 21 of Saint Luke puts a difference between the desolation of Judea Vide Albertum magnum super locum and the dissolution of the world making the former a portentous omen and sad prefiguration of the latter As therefore the dissolution of the world shall be seconded with an eternity of rest to all Believers so that the type may sute the Anti-type shall the desolation of Judea be also attended with a sweet peace and happy deliverance to Gods antient people the inhabitants of that Land even in this World before the dissolution thereof All which considered this cannot be the meaning of our Saviour in this place The other exposition which I mentioned that cometh too short is given by a late learned and industrious writer amongst us Doctour Hammond by name who affirmeth that the times of the Gentiles here fore-told by our Saviour are already past having had their full end at that last and notable destruction both of the City Jerusalem and the people which was brought upon them by Aelius Adrianus sixty five years after the burning of the Temple by the Romans under the conduct of Titus the Son of Vespasianus All which time of the Romans possessing the City he makes the full extent of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill and will have it reach no farther For then saith he Adrian rebuilt a part of the City and called it by his own name Aelia inhabiting it with Gentiles whereupon it followed that as all the Jews remaining such in opposition to the Christians were utterly banisht the City c. So the believing Christian Jews returned thither again from their dispersions and inhabited it again and joyned and made one Congregation one Church with the Gentiles which had there by that time received the faith also and till then continued a distinct Church from the Jews Thus he But against this novel conceit for so it may Salvo honore Docti defuncti Authoris well be called which as I said cometh short of the sense of our Saviour in the fore-cited place some just exceptions offer themselves to our consideration First If we examine the story upon which the said Authour groundeth his assertion we shall finde that the truth of this Prophecy concerning the treading down of Jerusalem by the Gentiles until the times of the Gentiles were fulfilled was so far from receiving its final accomplishment at that remarkable change under Adrian that it might well be thought it did then more then ever before begin most eminently to appear The story of which times related both by Ethnick and Christian Authours in short is this The Emperour Adrian being willing it seems to vex the Jews caused an Idolatrous Temple to be erected in Jerusalem dedicating it to Jupiter and commanding withall a certain number of Romans and other Foreiners devoted to that Idol to dwell in the City that they might resort unto his Temple whereat the Jews who till then had a toleration both for the exercise of their Religion and their abode in that Countrey being thereby much provoked and because as some report the Emperour had issued out an Edict against their Circumcision They brake out into open Rebellion whereunto they were stirred up by a Seditious person who called himself by the name of Barchochebas that is the Son of a Star pretending thereby and making the Jews believe that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent to be as a light from Heaven unto them according to the Prophecy of Balaam and that he would deliver them out of their present bondage To him they are easily perswaded to yeild their Consent being deluded by
the significancy of his name saith Eusebius and chusing him for their Captain they grew up into a very formidable Army But the Emperour hearing of this insurrection prepares to suppress it and after a long and tedious war of three years and a half with these rebellious Jews brings upon them a sweeping desolation their Ring-leader whom the Jews afterwards for his imposture called Barchozbah that is the Son of a lie fell in the battel and many thousands of his followers myriads saith Nicephorus were by famine and sword miserably destroyed Such of them that escaped were by a decree from the Emperour banished for ever from that City and commanded upon peril of their lives Ne pedem in agrum Jerosolymitanum aliquando inferrent not once to set footing any more upon that Land or so much as to look towards it from any high place And moreover to signifie their utter Alienation from thence there was a Hog cut in marble set upon the gate by which men go to Bethleem In fine this City as Eusebius saith being by this war utterly deprived of her antient inhabitants à peregrinis nationibus habitari coepta and begun to be possessed by forein Nations was afterwards made a Roman Colony and the name of it changed into Aelia Capitolina Yea such a deluge of miseries did then bâ—eak in upon that City and people insomuch saith Saint Jerome Comment in Zeph. Cap. 1. Vsque ad praesentem diem c. even unto his time the Jews were not suffered to enter into Jerusalem unless it were to bewail the ruines of it which admission also once every year they purchased at a dear rate not being allowed to abide there above their limited hour and whosoever desired to stay there longer to spend more tears they were to give more money to the Souldiers that were set to watch them ut qui quondam emerant sanguinem Christi emant lachrymas suas that they who had before bought and sold the bloud of Christ should now buy their own tears saith the same Father sweetly in the same place who there also very Graphically describeth the manner of their lamentations from these premises we may therefore conclude that Jerusalem was now more then ever before trodden down of the Gentiles Secondly Admit that some converted Jews as this Authour saith resorted thither after this change yet that argueth not that the city was reduced again to her pristine estate for those Jews were not formed into any Polity had not the Government of the City but the Romans still kept it in subjection True it is that by degrees it came to be inhabited awhile by Christians and was dignified with a Patriarchal seat yet still the Gentiles had it in possession and in that respect trod it under foot For the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as learned Grotius observeth is all one with Tenere jure victoriae i. e. to keep in subjection by right of Conquest and therefore he from thence deriveth this consequence viz. The sense of it cannot be limited to the Romans alone but reacheth to all others that came after them in the Conquest of that City as Persians Saracens Franks and Turks who have successively taken it into their possession the Turks at this day trampling upon it and giving it a name of their own devising according to their Language viz. Cusumobarech whence we may infallibly infer that the times of the Gentiles in treading down Jerusalem is not yet fulfilled And now having weighed these two expositions of our Saviours words and found them too light it remaineth that we seek out some other that is more agreable to his sense and meaning First then shall we say that by the times of the Gentiles is meant the times of their ignorance and abominable Idolatries And that as when the iniquities of the Amorites were full God did drive out those Nations from the Land of Canaan and according to his promise brought his people into it giving it to them for a perpetual inheritance So when the measure of the Idolatries of the Gentiles their cruelties oppressions of one another and sundry other abominaâ—ions that are amongst them is come to its full length then shall be brought to pass the saying that is here written Jerusalem shall no more be trodden down as it hath been nor the Captivity of the Jews any longer continued Or shall we say that by the times of the Gentiles may be understood the times of Gods patience in waiting for the Conversion of those Gentiles who professing the name of Christ have too much departed from his rule and government So indeed saith Grâ—tius that the words of this Text may in some respect carry that interpretation But because these imply a total amputation and desertion of the Gentiles upon the restauration here spoken of contrary to the sense of the Holy Ghost in many places of Scripture We shall therefore wave them also and subscribe unto that of Bede before-mentioned as most sound and Evangelical wherewith we have likewise the concurrent assent of very good Expositors both antient and modern viz. That by the times of the Gentiles is meant their several seasons allotted unto them by the providence of the Almighty for their receiving the Gospel and the filling them up to be the compleating of those determined seasons to the utmost period And that when these seasons which are known unto God alone are perfectly fulfilled and the fulness of the Gentiles thereupon come in according to the predictions of the Apostle Rom. 11. of which we shall also speak somewhat in its proper place Then and not before shall the Captivity of the Jews be turned back and Jerusalem also rescued out of her thraldom Then I say again it shall doubtless come to pass For can any thing fail of all that the Lord hath spoken Is his arme shortned that he cannot make good his word Or hath he forgotten to be gracious Is his mercy so frequently promised so clearly confirmed by a perpetual Covenant to his first-born Israel clean gone for evermore But how shall he then be ' O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same Joshua once spake it in the justification of God before his people when he had settled them in the promised Land and gave them rest round about There failed not ought of any good thing which the Lord had spoken unto the house of Israel Josh 21.49 All came to pass Josh 21.49 No more certainly shall any thing fail now because the Lord who is still the same hath said it the word is gone out of his mouth and cannot be disanulled Shortly then as this City and people is according to this prophecy scattered and laid waste so when this appointed time here mentioned is come They shall though all the powers of darkness be against it be restored to their liberty and dignity again A second witness out of the New Testament to confirm us in this point we have given us out
of the first of the Acts sixth and seventh verses Act. 1.6.7 The words are these When they therefore were come together they asked of him saying Lord wilt thou at this time restore again the Kingdom to Israel And he said unto them It is not for you to know the times or the seasons which the Father hath put in his own pâ—wer I know well the Apostles have been and are to this day charged here with an errour common among the Jews as it is reported of them namely That the time should come when the Messiah should reign as Lord and King upon the Earth according to the manner of the world and that all Nations should in that kinde be subject unto him and because the Jews were to have the preheminence among them therefore doth the Apostle speak here of his Dominion in this manâ—er calling it the kingdom of Israel But I must crave leave to enter my dissent unto this charge because it runs on too fast in the world without a warrant yea I cannot but account it too much rashness to impute a fault unto those eminent servants of Christ where the Holy Ghost in Scripture hath not given a clear demonstration thereof A fault indeed here is whereof they were too guilty in busying themselves about the knowledge of a time wherein they were not concerned and for which the Lord rebukes them But that they should now as for what they had done formerly in that kinde it is not here Material look for such a temporal Kingdome of the Messiah as the Jews generally did and do still expect this I confidently deny The grounds of which confidence will appear when I shall have proved that this discourse between Christ and his Apostles is a clear confirmation of the point in hand That we may understand aâ—ight the sense of this Scripture let us consider distinctly three things First the occasion of this Question Secondly the persons that put the Question Thirdly the Answer unto it First the occasion from whence the Question did arise is couched in this word therefore when they therefore were come together they asked of him c. By which word of connexion it is manifest that their Question was not suddainly started as of a thing impertinent to the purport of Christs Doctrine which he had been pressing upon them in those fourty dayes since his Resurrection but rather was produced by them as a result very consonant thereunto He had been speaking to them as it is said vers 3. of the things pertaining to the Kingdome of God that is of the future estate of his Church for as for the Doctrine of Salvation he had fully made that known unto them before as appears Joh. 15.15 Where he saith All things that I have heard of my Father I have made known unto you So that probable it is the Subject of his discourse now was as I have said concerning his Church giving instructions for the planting and governing of it and premonitions also what dangers and difficulties it was like to suffer and how it should prosper and prevaile over them all in the latter end And herein the Lord manifests his provident care and tender compassion which he had of his Church resembling thereby good old Jacob his Type in this very particular who when he was about to leave the world calls upon his sons to gather themselves together that he migh shew unto them what should befall them in the latter dayes Gâ—n 49 1. Whereas therefore the Lord Jesus Christ had been speaking to his Apostles of these things pertaining to the Kingdome of God and they thereupon enquire of him concerning the restoring the Kingdome to Israel is it not past all gain-saying that some at least of the things which he spake had reference to this restauration Especially when as it is well observed by Grotius In his Annota Luk. 21.24 non negat se id facturum sed quo id futurum esset tempore noluit ab ipsis inquiri he doth not deny that such a thing he would do but onely was not willing to be enquired of by them when it should be done Much was to be done as the sequel now proveth before this which they so hastily sought for could come to pass which they thought not of for it could never have entred into their hearts to conceive unless it had been revealed unto them wherein nevertheless they and their Successours for many Ages should be employed as servants and co-workers with Christ to the end that this much desired restauration might by the bringing in of others also to the faith of the Gospel be attended with the greater glory And hence it is that the Lord commands them that they should not depart from Jerusalem because from thence was the word of life to go out into the world till they were baptised with the Holy Ghost which was the promise of the Father whereby they were to be endued with power extraordinary as being the chief intruments under Christ for so great a work and to authorize others in an ordinary way to be their co-agents in it Secondly consider the persons that put the Question First it was the Apostles men not to be despised such as were legati à latere whom Christ had chosen above all others to be his witnesses of what he did and taught and to be his Embassadours to carry his name into all the world Who did eate and drinks with him after he arose from the dead Act. 10. Secondly the Apostles who though they were not yet baptised with the Holy Ghost according to the promise of the Father yet had received the Holy Ghost by Christs breathing on them whereby they had not onely power given them more then ordinary but knowledge also more then ever they had to discern what might be most conducible to the advancement of their Masters honour and so knew more of his minde in order thereunto then any others could or can possibly attain unto Thirdly the Apostles altogether not one or two of them separated from the rest desirous to winde themselves into their Masters favour above their fellows as it had unhappily fallen out in former time but the eleven with one consent joyned as one man to put this Question unto him for when they were come together it is said they asked of him saying Lord wilt thou at this time restore again the Kingdome to Israel Which Kingdome if it were never any more to have a being in this World as a thing inconsistent with the manner of Christs Spiritual Kingdome their general agreement about it would doubtless have been adjudged no better then a conspiracy against the Dignity and Prerogative Royal of their Lord and Master and consequently had not gone without a severe check no more then their precipitant disquisition after the time did for which they are reproved Thirdly consider the answer that the Lord giveth It is not saith he for you to know the times or
This sense I conceive doth the Contexture point out unto us and I shall humbly commend it to the examination of the Church The Apostle when the finne of Israel is taken away saith as the Prophet before him had said in the name of the Lord This is my Covenant with them What is that Nothing more is added by the Apostle and it might be thought that the subsequent words of the Prophet wherein the Covenant is expressed should have been rehearsed by the Apostle but they we see are omitted not as if he did for brevities sake cut them off as it were with an Et caetera as Junius would have it Paralleloâ—um Lib. 2 Par. 2 3. No need at all of so Jejune a supplement What then doth he mean by this Covenant even that which he had before said and which is the same in effect with the words of the Prophet that is All Israel shall be saveà otherwise that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is written had been written in vain I say therefore once again that by these words of the Apostle All Israel shall be saved is meant the Covenant that God made with them and they signifie that all the Tribes of Israel in their several successive generations they and their seed and their seeds seed after their ungodliness is taken away shall stick close unto God for ever and be so guided by his Spirit and Word which he will put into their very mouths that they shall never depart from him any more Which being so it will necessarily follow that their Conversion shall not be at the very instant of the final Consummation but long before it The Apostle goeth on vers 28. c. to shew the certainty of the Jews Restauration anticipating some objections that may be made against it As concerning the Gospel saith he they are enemies for your sakes but as touching the election they are beloved for the Fathers sakes Object In which words he preventeth a cavil that he foresaw would arise turning his speech unto the Gentiles as it were after this manner You look upon the Jews as desperate in respect of their conversion because of their pertinacy in despising the Gospel for which they are in all places wheresoever they do become liable to Gods vengeance who abhorreth them as the worst of enemies upon earth Sol. Nevertheless that you may not insult over them you must know first that though they be for the present estranged from God yet it is in some respect occasional viz. for your sakes that the Gospel might through their rejecting of it the sooner come unto you And secondly you must consider that though they be for your sakes at such a distance both from God and his Gospel yet God is not unmindeful of the Covenant which he made with their Fathers whom he chose to be his special friends and favourites and for whose sakes as he promised them sundry times he would be the God of their Seed after them for ever Which Promise he will most surely perform for God is not as man that he should lie or the son of man that he should repent and therefore doth the Apostle add v. 29. a sure foundation of his former assertion The gifts and calling of God saith he are without repentance Now that we may also interpret aright the Apostle in these words let us examine a little what he means by these gifts and calling of God Some understand here by gifts the saving graces of Gods spirit whereby his people are adapted for his service in all holy obedience to his commands and this calling they take to be Gods effectual calling them to a state of salvation for say they as for any other gifts and calling of God they are many times revoked which implies some kinde of repentance in God as the Scripture speaks often concerning him as being sorry at his heart that ever he had so bestowed them But of his saving graces and effectual calling he never repents Thus I say do some render the sence of this place But though this be true in Thesi I conceive it doth not fully square with the Apostles meaning for if these be the gifts and this the calling we see clearly the Jews have been deprived of them long ago and therefore are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither can this Verse be a confirmation of what the Apostle had spoken before concerning the Fathers By these gifts therefore and calling I take to be meant the liberal manifestations of divine bounty in outward things towards this people both fathers and children and Gods separating them from other Nations to be his first-born This is that election mentioned in the Verse before going upon which saith Grotius well Eos olim Deus elegit hoc est summis beneficiis affecit God chose them that is God blessed them with great blessings above other people Elegisse enim Deus dicitur quibus eximie benefecit for God is said to chuse those to whom he doth in an extraordinary manner extend his bounty Et solet id non siue magnâ causâ dici de Patribus Judaeorum and that doth the Scripture very often not without good cause apply unto the fathers of the Jewish Nation as appears Act. 13.17 Deut. 4.37 Neh. 9.7 Psal 135.4 And therefore whereas the Apostles word is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts of God the same Grotius renders the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the demonstrative Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is So it is Heb 3.4 Non de singulari cujusque electione sed de totius gentis Judaicae communi adoptione est hoc dictum accipiendum Sic Calvin Pet. Mar. these gifts and calling of God as limiting them to those which did peculiarly belong to the Nation of the Jews and no other Which gifts and calling because they were unto that people in a special manner the appendances and resultancies of that everlasting Covenant which God made with them though they may for a while because of sin be taken from them even as saving grace it self may sometimes be suspended in its operations they are said to be such of which God will not repent as sometimes in other cases he hath done the consequence whereof is he will not for ever exclude this his ancient people from their federal priviledges and dignity above other Nations which he promised their fathers he would and did according to his word give unto them One instance of Gods immutability towards them in this kind above all other people let us here insert as being proper and pertinent to our purpose which is this viz. that the very name and memorial of this people is not for their contumacy in their sin utterly extinct in the world which hath been the destiny of others and they could not avoid it but are the onely people of Gods long suffering in that kinde to this very day To make this evident consider the Holy Scripture gives report
Traditions p 218 Toleration of all Religions is Anti-Catholick p. 257 V. Gods just Judgment upon the Emperour Valens p. 35 W. Will-worship proved to be lawful p. 238 A Christians walk p. 191 To consult with Witches an horrible impiety p. 72 World upheld by Christ. p. 52 Y Yesterdayes light which consisted in Types and Shadowes is vanished p. 118 A TABLE to guide the Reader to the several Places of Holy Scripture which are quoted in this Book many whereof are occasionally illustrated and some noted with Asterisks though not according to the commonly received Sense yet nevertheless according to Truth expounded Genesis Chap. Vers Pag. 1. 16. 181. 1. 25. 46. 1. 26. 78. 1. 28. 63. 1. 31. 45. 1. 31. 105. 2. 16.17 105. 3. 15. 116. 3. 20. 156. 4. 7. 154. 4. 12.14.16 147. 4. 15.23.24 64. 5. 3. 157. 6. 3. 64. 6. 11.12.13 64. 9 6. 64. 9 26.27 121. 11. 25. 63. 14. 18. 150. 17. 5. 122. 17. 6. 60. 17. 14. 215. 18. 3. 140. 18. 27.30.31 140. 26. 2. 312. 45. 5.7 313 46. 3. 311. 49. 1. 325. 49. 4. 221. Exodus Chap. Vers Pag. 3. 2. 97. 3. 8. 109. 3. 15. 121. 6. 3. 163. 8. 18. 46. 15. 11. 50. 18. 11. 77. 23. 20. 148. 28. 1. 151. Â Â 30. 30. 30.32 152. 33. 18. c. 159. 34. 6.7 91. 34. 6.7 163. 34. 28. 163. Leviticus Chap. Vers Pag. 15. 2. 221. 16. 11.15 153. 16. 22. 79. 18. 4. 201. 19. 32. 30. 20. 6. 38. 23. 3. 309. 24. 16. 38. 25. 4.8 309. Numbers Chap. Vers Pag. 14. 37. 148. 16. 9.10 24. 16. 10. 258. 32. 23. 209. Deuteronomy Chap. Vers Pag. 4. 7. 122. 4. 30.31 300. 5. 29. 193. 6. 10.11 109. 7. 1. 112. 10. 22. 311. 30. 3. 300. 32. 4. 21. 32. 7.8.12 64. 32. 25. 276. 33. 5. 141. 33. 19. 49. Joshua Chap. Vers Pag. 21. 49. 324. Judges Chap. Vers Pag. 3. 20. 30. 5. 14. 92. 12. 18. 92. 13. 18. 32. 17. 6. 66. 1 Samuel Chap. Vers Pag. 8. 7. 149. 8. 7. 265. 8. 9. 141. 10. 12. 133. 25. 29. 171. 2 Samuel Chap. Vers Pag. 20. 18. 276. 1 Kings Chap. Vers Pag. 8. 27. 96. 12. 31. 66. 18. 39. 122. 2 Kings Chap. Vers Pag. 2. 11. 97. 25. 1. 239. 1 Chronicles Chap. Vers Pag. 21. 16. 32. 24. 19. 66. 2 Chronicles Chap. Vers Pag. 19. 6. 55. Job Chap. Vers Pag. 1. 6. 89. 5. 6. 80. 7. 1. 196. 9. 4. 33. 12. 12. 29. 13. 5. 29. 13. 7.8 38. 14. 7.10 189. 14. 14. 90. 19. 25. 41. 19. 25. 156. 21. 14. 201. 22. 3. 194. 29. 21.22 28. 31. 24. 76. 38. 4. 25. 38. 6. 49. 38. 7. 89. 38. 10.11 49. 38. 28.29 45. 38. 39. c. 48. 39. 20. 39. Psalms Psal Vers Pag. 1. 4. 206. 2. 7. 5. 2. 7. 142. 2. 10.11.12 40. 2. 8.9 143. 8. 3. 48. 8. 5.6 80. 12. 6. 70. 18. 11. 19 19. 2. 208. 19. 4.5 268. 19. 5. 86. 19. 5. 196 24. 1. 45. 25 14. 130. 29. 10. 49. 33. 7. 45. 33. 8. 50. 36. 5. 81. 36. 6. 54. 37. 11. 112. 41. 9. 34. 45. 2. 296. 48. 4.5 182. 49. 12.20 221. 50. 3. 91. 62. 10. 115. 68. 11. 137. 68. 17. 92. 73. 17.18 276. 74. 12. 63. 74. 16. 45. 74. 22.23 33. 75. 3. 81. 75. 6. 51. 75. 6.7 76. 75. 8. 211 80. 17. 146 80. 13. 193 83. 19. 48 85. 8. 281 89. 13. 50. 89. 33. 33. 91 1. 81. 95. 5. 49. 100. 5. 81. 102. 19.22.23 c. 26. 102. 26. 97. 102. 27. 282 104. 5. 49. 104. 4. 45. 104. 9 40 104. 19. 45. 104. 23. 191. 104. 24. 49 104. 25.26 49. 105. 8. 282. 105. 14.15 312. 106. 24. 114. 110. 1. 141. 110. 2. 68. 110. 3. 184. 110. 4. 149. 110. 4. 274. 111. 2. 48. 111. 3. 48. 112. 4. 186. 119. 53. 188. 119. 91. 62. 119. 96. 195. 119. 136. 188. 135. 7. 45. 136. 5. 46. 138. 6. 77. 139. 14. 78. 139. 24. 212. 145. 3. 47. 145. 9. 46. 145. 11 12. 274. 147. 4 45. 147. 5. 29. 147. 19 20. 122. Proverbs Chap. Vers Pag. 1. 16. 65. 2. 6. 28. 8. 7. 211. 8. 14. 29. 8. 15 16. 57. 8. 22. 6. 8. 22. 11. 8. 27. 25. 8. 30 31. 19. 9. 12. 194. 10. 22. 76. 13. 10. 256. 14. 9. 187. 14. 34. 109. 14. 39. 65. 15. 32. 200. 16. 18. 256. 17. 24. 297. 23. 5. 81. 27. 24. 81. 28. 2. 235. 28. 13. 208. 30. 27. 59. 30. 30. 58. Ecclesiastes Chap. Vers Pag. 2. 11. 46. 2. 12. 274. 2. 14. 297. 7. 9. 75. 9. 10. 198. 11. 7. 184. 12. 10. 28. 12. 7. 171. 12. 11. 224. 12. 13. 192. Canticles Chap. Vers Pag. 1. 16. Preface 5. 10. 296. Isaiah Chap. Vers Pag. 2. 3.4.5 126. 6. 1.3.5 26. 7. 14. 14. 8. 2â— 28. 9. 2. 181. 9. 6. 30. 9. 6. 78. 9. 6. 136. 11. 1. 123. 11. 10.11.12 123. 14. 13.14 25. 14. 27. 93. 22. 12.13 187. 23. 3. 49. 25. 9. 21. 26. 4. 81. 26. 11. 186. 28. 16. 158. 29. 13. 220. 30. 33. 6. 33. 17. 110. 33. 22. 142. 33. 22. 145. 37. 29. 81. 40. 22.23 75. 40. 22.23 110. 40. 26. 54. 40. 26. 92. 41. 4. 44. 42. 6. 123. 43. 2. 206. 43. 5.6 302. 43. 10. 274. 44. 17. 296. 44. 24. 45. 45. 7. 73. 45. 22. 295. 45. 22.25 302. 45. 23. 21. 45. 23. 266. 48. 12. 42. 48. 13. 54. 53. 3. 103. 53. 3. 263. 53. 8. 8. 53. 10. 21. 53. 10. 157. 34. 2. 216. 54. 17. 74. 55. 9. 11. 59. 21. 342. 60. 9. 318. 60. 1. 184. 61. 2. 204. 61. 2. 309. 62 2.3 124. 63. 3. 25. 63. 15. 96. 64. 4. 108. 65. 17. 95. 95. 17. 97. 66. 19. 317. Jeremiah Chap. Vers Pag. 3. 18. 303. 4. 19. 207. 5. 22. 49. 6. 16. 277. 12. 19. 209. 14. 19. 207. 23. 3.4 303. 23. 5. 123. 23. 6. 141. 23. 25. 62. 27. 5. 51. 30. 3.9 303. 30. 10.12 347. 31. 1.4 303. 31. 31. c. 118. 31. 34. 185. 31. 34. 130. 31. 36.37 347. 32. 39. 304. 33. 25. 62. 35. 1. c. 239. 46. 28. Â 50. 4.5 264. Lamentations Chap. Vers Pag. 3. 23. 81. Ezekiel Chap. Vers Pag. 16. 13. 60. 20. 33. 266. 21. 21. 72. 21. 25.26 66. 28. 3. 111. 37. 21. c. 303. 46. 17. 309. Daniel Chap. Vers Pag. 2. 34. 104. 4. 23. 89. 4. 30. 111. 5. 22.23 37. 7. 13. 146. 7. 14. 274. 7. 14. 290. 9. 17. 157. 9. 23. 76. * 9. 24. 306. 9. 27. 118. 10. 11. 89. Hosea Chap. Vers Pag. 1. 10. 316. 1. 11. 318. 3. 4.5 318. 4. 8. 154. 6. 3. 48. 11. 1. 313. 13. 14. 78. Amos. Chap. Vers Pag. 2. 9. 112. * 5. 18.19 206. 9. 6. 48. 9. 8. 347. 9. 9. 350. Obadiah Chap. Vers Pag. Â 12. 336. Â 20. 317. Michah Chap. Vers Pag. 4. 4. 65. 4. 7. 274. 5. 2. 6. 5. 2. 19. Nahum Chap. Vers Pag. 1. 6. 162. Habakkuk Chap. Vers Pag. 1. 14. 58. Zephaniah Chap. Vers Pag. 3. 4. 66. Haggai