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
did to a greater perfection making this day to be more abundant then what hath been before for in so doing we shall also resemble Jesus Christ who made his work which the Father had given him to do to appear this day under the Gospel in a more spiritual glory then it did yesterday under the Law But my meaning is that we be still the same not forsaking our first love as the manner of some is nor declining from that close and sincere walking with God whereunto we have happily by reiterated vows and solemn engagements devoted our selves after we escaped the pollutions of the world through the knowledge of Jesus Christ A needful warning it will be to us for the truth is mans nature is a wondrous masterpiece of inconstancy No creature under the whole heaven being so variable as man is Nay it is a matter of some difficulty as the world goes amongst a multitude to finde a Man that is One who for a Masculine spirit indeed may deserve the name of a Man or as some render the original word in Scripture A Man A Man Lev. 15.2 Ps 49.12.20 that is A Man both wayes in regard both of the outward and inward man For there are some Men-Men and some Men-Beasts which made the Cynick at noon-day to go up and down in a throng of people with a Lanthorne and Candle in his hand searching as he said for a Man that is A Man for Constancy and Prudence as well as in outward appearance and Seneca also in his time counted it a great rarity Sen. Epi. 128. Magnam rem puta saith he unum hominem agere It is a hard thing to Act a Man kindly meaning to be alwayes One and the Same For one that doth so How many are there that disfigure themselves with diversities of shapes One while they will be frugal and grave another while prodigal and vain Such levity Holy Bernard sweetly taxeth Non paucos frequenter experimur c. We oftentimes meet with many who scarcely one houre continue in the same minde but are like drunkards nodding and reeling too and fro changing their judgment yea without judgment wavering still from what they had determined Semper quod non habent cupientes quod habent fastidientes Alwayes desiring what they have not and loathing that which they have This inconstancy speaks men to be like unto Reuben Vnstable as water Gen. 49.4 Far unlike this our Heavenly Pattern who was alwayes the same No nor like that honest Roman of whom it was said that it was as easie to turn the Sun out of his course as to make him go from his Word or change his resolution But especially in the high and weighty matters of Religion to be wavering and inconstant argues too much feebleness of spirit unbecoming those that are separated from the world to be the followers of Jesus Christ the Rock of ages who never changeth As Nehemiah said Is it for such a man as I to flee So say I for such to fall from their stedfastness One-while to be Zealous and forward in the wayes of Holiness another while backward and indifferent taking up a Form of Godliness according as their humour and fancy leads them like unto those of old whom Hilary speaks of that had a Monethly or a Yearly-Faith what a shame is it Sunt qui menstruan vel annu m fidem habent Yet alas too many there are in these dayes among us of this halting Generation who are apt to turn with every winde of temptation I speak not here with a reference unto changes in point of external order in the Church which may sometimes be excusable as we shall shew hereafter though there be a sort of dissolute and debauched people who can finde no other change to spend their invectives upon the better to palliate their own wickedness but when the life and power of Religion is so far neglected as that we can recede from those engagements and resolutions wherewith we have solemnly devoted our selves to God To turn aside after Vanity walking according to the course of this world in wayes of Licentiousness and Profaness this surely is matter of just complaint Alas we consider not it seemes what a dishonour we bring upon our holy profession How much we grieve the spirit of God nor what advantage we give unto Satan to encroach upon us when we are not Godly and Religious in a constant and continued Course but off and on fast and loose in the Covenant of our God which we made in our Baptisme When with Pilate we are inquisitive after Truth but presently as he did turn our backs upon it seeme to consult with God and his word about our spiritual estate and in the same breath many times cast him quite out of our thoughts as if we could do well enough without him Like unto Saul who in all haste calls out Bring hither the Ark But then go to it skills not greatly Socrates lib. 3. cap. 13. carry it back again Such unsavoury Salt as Ecebolius for his treacherous halting in Religion justly stiled himself can have no rellish in it acceptable to God or his Church Away therefore with this spirit of giddiness which hath too much prevailed in these dayes and let us quit our selves like men in being still the same When we have a Rock appointed for our standing by the wisdome and Faithfulness of the Almighty whereon we may be safe against all the stormes and tempests of the Prince of the power of the air shall we turn away from it and in our Conversation swim with the stream of this present evil world or in our judgement roll our selves upon the waves of new-fangled opinions where we may be tossed to and fro and carried about with every winde of Doctrine and where nothing is to be expected but to be swallowed up at last in the bottomless gulfe of errour and confusion Oh shall we thus dally in a business of so great moment Far be it from us Rather let us Look unto JESUS and follow his Example in being still The Same And now that we may deal impartially herein Let it be a Word in season to us of this Nation who have not like our Pattern been the same of late what we have formerly been We have made it our boast since we separated from Rome and cast off the Yoke of Anti-Christ that we have received Christ Jesus the Lord professing his Gospel to be a Law unto us But how we have walked in him and been Obedient unto it as we have been taught yea taught of God in the Ministery of his faithful servants our deeds may declare Time was when truth was of so high account with us that if it had been possible we would have plucked out our own eyes rather then to have parted with it But we have seen the time wherein Servis dormientibus The Lord pardon us in this Truth was fallen in our Streets and
needs be nauseous unacceptable and to no purpose let all that are yet unsatisfied in that point read over and peruse his late Majesties Arguing about it with those Ministers that attended the Commissioners of Parl at the Treaty in the Isle of Wight M. Marshall M. Caryll M. Vines M. Scaman and if they be disposed to a temper of accepting Reason they will finde cause enough to alter their judgement Once those very Ministers were so farre convinced thereby that though they were very shy and unwilling to discover their mindes in a matter of so great and necessary consequence as to give his Majesty satisfaction in those three Quaeries which he propounded unto them concerning Church-Government 1 Whether there be a certain Form of Government left by Christ or his Apostles to be observed by all Christian Churches pretending that the whole volume of Ecclesiastical Polity was contained therein yet they could not but acknowledge the remarkable Learning of his Reply which was clothed as they write with a singular elegancy of stile wishing that such a Pen in the hand of such Abilities might ever be employed in a Subject worthy of it Yet because it will be expected that somewhat be here also said in answer to this part of the before-mentioned objection Let us take into consideration the main Argument that is used against Episcopacy and with a refutation of it put an end to this Controversie That which is chiefly insisted upon by our Anti-episcopal men is the Identity of Denomination which they imagine the Scripture giveth to Bishops and Presbyters 2 Whether it bind perpetually or be upon occasion alterable in whole or in part from whence they will inferre the Identity of Office viz. That Bishop and Presbyter are not distinguishable in any part of their Authority which the Lord hath given them for the edification of the Church A principal instance hereof they alledge out of the Text of the Apostle Tit. 1.5.7 upon which for brevities sake we will onely fix and which being cleared will help us to interpret aright other places of Scripture of the like nature The words are these 3 Whether that certain Form of Government be the Episcopal Preâ—byterian or some other differing from them both Tit. 1 5.7 For this cause left I thee in Crete that thou shouldst set in order the things that are wanting and ordain Elders in every City as I had appointed thee For a Bishop must be blameless c. In which place say they the Apostles reasoning were altogether invalid and inconsequent if Presbyter and Bishop were not the same Office as well as they have the same Name But how justly may it be here said Bernardus non videt omnia These men that pretend to know more of the sense of the holy Ghost in Scripture then others and are apt to censure all that are not of the same judgment with them are not so omniscient but that their brethren who come after them may discern somewhat which they could not see I shall therefore take the boldness to tell them my poor judgment concerning that Scripture hoping that I may make use of my liberty as they do of theirs I know well it is no new Opinion that I am about to encounter with but because our late Writers do with a higher confidence then ordinary seem to abound in their sense concerning this matter I shall endeavour their conviction And first I shall premise a Caution by the way yielding in this Controversie as much as may be consistent with Truth I do not undertake to produce any positive Precept from the holy Ghost in this place for the establishment of Episcopacy in the Church it is enough to shew that a Divine Approbation is given of it in describing the qualification of the persons that are to employed in such an Office distinct from that of a Presbyter together with their superiority over Presbyters and how they are to exercise their power in the several parts thereof viz. Ordination and Jurisdiction Which Divine Approbation if we can here finde as I doubt not we shall I hope it will be acknowledge by all to be Tant-amount to a Divine Institution And though it have not any positive Appointment in Scripture but is onely glanced at in some certain places yet that should not create any scruple in the mindes of any about it no more then some points of Faith which we freely profess are scrupled by us though we finde them not expresly commanded in the written Word Is it meet for any to say unto God What doest thou Who alas among us hath known the minde of the Lord Or who hath been his Counsellour to know fully the reason why he doth in such a manner issue out his Precepts Are not Clouds and thick Darkness set about the Pavilion of God Let not silly man then dare to remove them It would far better become us to keep our distance and to be wise according to sobriety then to arraign the pure word of Truth before the bar of our corrupt reason or to call the holy Spirit of God to account for not giving full satisfaction forsooth to our foolish expectation What if Christ being willing to make his Regal Power the more known to the world would onely give some small intimation of his will concerning this matter as he hath done of sundry other things which we need not here mention to try the spirits of men whether they would thereby be subject unto him or no It is ordinary we know with the Princes of the earth to deal thus with their Subjects by a look or a glance of the eye or by a word of the mouth though uttered in an oblique way to give notice of their further intentions so to search into and finde out the Loyalty and ready affections of those about them And shall Jesus Christ be denyed this liberty This being premised let us now come to inquire out the meaning of the Apostle in the afore-cited place and see whether or no his words will allow of such an Identity between Bishop and Presbyter as hath been commonly conceived or rather try whether by deduction we can prove from thence the Divine Right of Episcopacy which is so much contradicted in these days onely let prejudice be forborn till such time as we have put an end to this controversie First it cannot be denied that the Apostle writeth to Titus as to one with whom he had entrusted the sole inspection of that large and spacious Island an Island containing in it an hundred Cities called therefore Hecatompolis wherein his appointed work was Not to gather a Church by converting the inhabitants thereof from their Paganisme and Judaisme to the faith of the Gospel but the manner of governing a Church which was already gathered was prescribed unto him And this is by the Apostle branched out into two things viz Setting in order things that were amiss or wanting or as it is rendred by
for the sake of Christ and his Churches And now give me leave to premise an Apology for some things in this Treatise against which especially there may seem to lie some exceptions First I may possibly be adjudged too inconsiderate in fixing the Epistle to the Hebrews upon St. Pauls account because it doth not clearly appear as it is commonly conceived that he was the Authour thereof Secondly It may be said that here are sundry things inserted which have no natural co-incidency with the principal subject that is pretended As to the first of these Exceptions I know well there hath been some doubt made concerning the Authour of this Epistle for it hath been much controverted a long time whether it was Barnabas or Clemens Romanus or Saint Luke c. But for Saint Paul few were inclinable to entitle him unto it their reason was The style and idiom hereof seems to vary much from that which the Apostle ordinarily used in his writing neither doth he own it himself by setting his mark upon the front of it as he doth in all the rest of his Epistles but chiefly because the Writer of this Epistle acknowledgeth Heb. 2.3 that he had learned the Doctrine of Salvation from others which saith he was confirmed unto us by them that heard it Whereas the Apostle with very great confidence professeth that he never received if of men nor was taught it but by the Revelation of Jesus Christ which last exception is indeed the most material Gal. 1.12 but answered sufficiently by a late Writer as may appear in the margine Doctor Hammond The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us is not to be restrained to the writer onely but so as to comprehend those to whom he writes uti patet Tit. 3.3 Eph. 2.5 Neither is it any new or strange thing for St. Paul to confirme the truth of the Gospel by the testimony of others and tradition from them which saw and heard See 1 Cor. 15.3 Hereupon it seems that doubts have risen concerning this matter And it is further conceived by some that it would savour of too much curiosity to resolve such doubts For so long as we believe the Holy Ghost to be the Enditer what need we perplex our selves about the Writer As When a Prince will vouchsafe to send a Letter to any of his Subjects it would ill become them to be inquisitive with what pen it was written rather we should say of this Epistle as once it was said of the Book of Job Ipse scripsit qui haec feribenda dictavit Ipse scripsit qui illius operis inspirator extitit He writ these things that dictated them unto the Writer c. Nevertheless though it be granted that it may not be of absolute necessity to make too curious inquiry after all those Pen-men and actuaries whom the Holy Ghost employed in that excellent service of being the perpetual Registers of the great Council of Heaven yet neither are they to be quite neglected We rejoyce in the message of good tidings that is brought unto us yet that hinders not but that we may make the messenger welcome and if he be missing though his presence should not add to the Authority of the message yet we would seek him out that we might gladly know him Here in an Epistle sent unto us from God and the messenger is supposed to be missing Let now the name of God be magnified and his will herein revealed be embraced by us as it is meet with all acceptation But if the knowledge of the instrument by whom it is handed to us may any whit conduce to Gods glory in the removal of prejudices against the truth herein revealed or in the conviction of the enemies of the Lord Jesus Christ such as were the Arrians of old and the Socinians of late it is not fit that we should balke it especially when it is hinted unto us by the spirit it self in the holy Scriptures To say nothing of the Title prefixed to the Epistle it being no part of the Canon neither having been generally used by the Churches of Christ therefore not argumentative though it must be confessed it hath Antiquity to plead for it To let pass also the Salutation in the close which as the Apostle Saint Paul saith 2 Thes 3.17 is his token in every Epistle so he writes which might be more material but that it may be said Others in imitation of him do use the same Valediction too we have a more sure word of testimony whereunto we should do well to take heed and that is this Saint Peter the Apostle of the circumcision in his second Epistle which he writes unto the scattered Hebrews who were of his peculiar charge though dispersed into sundry remote Regions calling them therefore Strangers in regard of the places of their abode far distant from their own Country hath by a singular providence of God positively testified that his beloved Brother Paul and no other was the Writer hereof And to this purpose he gives us a plain demonstration 2 Pet. 3.15 Where he speaks of an Epistle of Paul written unto these scattered Hebrews which Epistle was it seems at that time extant and in high estimation among the faithful and which with other of Saint Pauls Epistles he commendeth as of equal Authority being as he saith written by him according to the Wisdom given unto him Now this Epistle there mentioned is very probably the same which in the Scripture goeth under the Name of the Epistle to the Hebrews otherwise how is the Church the pillar and ground of truth in holding out all the Oracles and whole Counsel of God if she hath been negligent in so eminent a part of her Depositum commended unto her by the Authority of two chief Apostles or as one saith lose Pauls Epistle and keep Peters that makes mention of it which is not with any colour of reason to be imagined We may therefore hereupon conclude that it evidently appears Saint Paul was the writer hereof But for that he here altereth his style and doth not put his Name unto this as he doth unto the rest of his Epistles there are sundry probable conjectures commonly for it given First the Jews had conceived against him a very great prejudice and least they should thereupon have rejected his writing with indignation he changeth his wonted style and omitteth his usual Introduction of Paul an Apostle c. Not regarding himself so that the word of God might run and be glorified Moreover he was design'd to be Apostolus Gentium the Apostle of the Gentiles as appears Gal. 2.7 8. Therefore thought it best here to conceale his Name and to waive his ordinary title least he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assume to himself also the Title of Apostolus Hebraeorum the Apostle of the Hebrews which properly belonged to another And therefore though he might in an extraordinary way be employed by the Holy Ghost in writing this Epistle
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
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
the same way if ever she will be Glorified with him Shee shall indeed drink of the same cup with him and be baptised with the baptism that he is baptised with but to sit together with him in his Throne of Triumph this undoubtedly shall not be till all the enemies of them both shall be subdued nor till his Testimony be given of her constancy and fidelity to him before his Father and before his Angels nor till the final sentence be pronounced which shall be her solemn admission and instalment into her Triumphant Glory And this Order must and shall be held and continued whatsoever vain Persons do deeme or dream of a preposterous inverting of it which inconstancy though it be common amongst Men Rev. 19 9. Ludolphus yet would be very uncomely for the God of order The Marriage feast that is to be kept betwixt Christ and his Spouse is by the Spirit of God sweetly called a Supper And why Eo quod est ultima refectio saith one because it is the last refreshing wherein all labour and travel being ended and care laid aside the Church shall enjoy everlasting quietness But when is it that the people of God shall rest from their labours Surely not till such time as they die in the Lord Rev. 14.13 And then when all the Guests are meet together the Lamb and his Bride taking their fills of love each with other then and not before is every evil removed all tears wiped away the righteous Souls of the Elect shall be no more vexed with the wickedness of impure Sodomites then shall they complain no more of the thorn in the flesh nor the body of death nor sing any more that jarring and lugubrious Song Why art thou cast down O my Soul and why art thou disquieted within mee For their Souls at his Supper are satisfied as with marrow and fatness then shall there be no more wily Serpent to beguile them no wrastling with temptations no strugling with flesh and bloud the onely exercise then will be to rejoyce to triumph to sing Hallelujah's to the Lamb who hath invited and brought them to this Supper which shall be a continual Feast unto them to all Eternity Let then Pift Monarchy Men and Millenaries go and learn better to construe the meaning of the Spirit of God in those scriptures wherein they have hitherto been grossely mistaken as in that concerning the Stone cut out without hands in the Prophecy of Daniel and that concerning the Thousand years in the Prophecy of the Evangelist Dan. 2.34 Rev. 20.4.6 for that Stone is already become not onely the Head of the Corner but a great Mountain also and hath filled the whole Earth and the thousand years if not already Expired and Superannuated yet of too narrow Limits to be a Boundary for that Kingdom which shall stand for ever and the restauration of all things which is to come is not within the compass of their Reckoning but shall certainly be when time shall be deplumed of all his feathers of years and moneths c. and return again into the Womb of Eternity The Second Resultancy holds out a Mirroir wherein we may see the Excellency of our Creation Though we be now brought very Low being in respect of our frailty like unto the Beasts that Perish yet fuimus Troes we had a Glorious Dominion given us of God over the works of his Hands as they were in their purest Being when none of the Works of the Divel were Mingled with them and as they shall bee again when they have passed through the Fire cleansed from all the Dross which now Hangs upon them A Dominion to which the Creature was willingly Subject which was their Glory and as it will be also hereafter when it shall delivered from the Bondage of Corruption A Glory in some respect like unto that which the Saints whom the King of Heaven delighteth to honour shall enjoy after the general Judgment unto all Eternity for so much doth that Restitution which the Apostle mentions imply A Life not much Inferiour to the Angels wherein there was a Familiar Converse with God himself the Light of God's Countenance shining clearly without the least Eclipse upon Man and Man beholding not as in a Glass but with open Face the Glory of God was not changed but stood firm in the Image of God with Joy unspeakable and full of Glory Excellent indeed was the Estate and admirable was that Honour in which our first Parents stood for a time I will not nor cannot say how long but probable it is that it was longer then it is commonly conceived to be For besides that the sixth Day is concluded by Moses with these words And God beheld all that he had made Gen. 1.31 and loe it was exceeding good so the Evening and the Morning was the sixth Day And besides the variety of things done after their Creation which required some Tract of time for their performance Besides these Considerations I say which are not to be sleighted that liberty which God gave unto Adam grounded upon a Command freely to eat of every Tree in the Garden excepting only one was made use of by him Gen. 2.16 17. as the words of Eve to the Serpent do import before their tampering about the forbidden Fruit We may saith she or we do eat as it is commonly read Vescimur of the Fruit of the Trees of the Garden but of the Fruit of the Tree which is in the midst of the Garden we eat not And what is the meaning of We eat but this we are wont to eat or we have according to God's Command and his gracious Indulgence and permission tasted of every Fruit of the Garden besides this Which being so I demand how this could be done in that short time of the latter part of that day wherein they were Created Surely the tasting of all so soon could hardly be justified from Luxury and waste of which they were not guilty in that their innocent and sinless estate and it seems to be very unlikely that they would offer to taste of the Fruit so bidden until they had tasted of the rest Then also it might be supposed they were well prepared for Satan's temptation for then and not till then the commendation of the forbidden Fruit as of a more excellent kinde then any of the rest of which they had formerly eaten might the better allure them both to touch and taste The consideration whereof may be a ground for this Conjecture wherein I have the Concurrency of a late learned Divine viz. Dr. Twiss That they continued some while after the day of their Creation in that excellent Glory Which I note the rather because God's goodness to his Creatures which he had so beautified with his own Image should have as large an extent as possibly can be upon good terms imagined by us And why we should limit it to a shorter time then is revealed I see not
compleating of his most glorious design in this day of his power he will most certainly get himself a name in casting it down and having commanded his Light to shine out of Darkness Joh. 1.5 though the darkness of mens hearts will not receive it yet his Commandment still continueth in force and his word runneth very swiftly In a word true and great and marvellous and invincible is the light of this day concerning which much might be spoken from the predictions of the Prophets who prophecyed of this day and much might be added from the triumphant exultations of the Apostles whose eyes were first opened to see the light of this day but there is no need to undertake any further the clearing of the truth of this point for the day it self doth declare it the Sun which is the light and life of this day being not onely risen but ascended and not onely risen and ascended but fixed in his Meridian never more to descend till time be no more Nescit occasum Let us therefore now come to improve it by some close Applications unto us all whose lot it is to live under this Light First Seeing that this time of the Gospel is such a Lightsome day we then that are the Children of the day are to take notice of those Duties which the day requireth of us First whereof is that we rejoyce and be glad in it Truely Light is sweet saith Solomon and a pleasant thing it is for the eyes to behold the Sun Eccles 11.7 1. Duty Ec. 11.7 How sweet then and pleasant a thing is it to behold the light of this day wherein the Glory of the Lord is risen upon the Church Es 60.1 as the Prophet foretold it should Es 60.1 That glory which since the beginning of the world was out of the reach and apprehension of any Creature which yet notwithstanding was earnestly longed for by the Holy and faithful Servants of God of old How happy would Abraham Isaac Jacob Moses David Hezekiah Josiah Esaiah Jeremiah Ezekiel Daniel c. have accounted themselves to have seen that Glory which is now revealed How full of joy would they have been in the light of this day wherein with open face we behold as in a Mirroir the Glory of the Lord saith the Apostle 2 Cor. 3. 2 Cor. 3.18 Nay wherein all flesh seeth the Salvation of God wherein the Word of God comes with power and evidence and Demonstration wherein the Spirit is shed forth abundantly in the hearts of Believers wherein knowledg covereth the earth even as the waters covers the seas so that God's people now need teach no more every man his Neighbour and every man his Brother the sense and meaning of the Shadows and Ceremonies of old saying Jer. 31.34 Know the Lord the Lord whom these things do typifie and so far as such carnal Ordinances are able make known unto you for now is fulfilled that which then the Lord promised saying they shall all know me from the least of them to the Greatest of them The whole Mystery of Godliness is now clearly revealed in so much that they who are endued with the Spirit of God know all things yea 1 Job 2.20 Act. 2.17 even Children and Handmaidens people of all sorts and Sexes understand more fully the Doctrine of Salvation then the Prophets and great Rabbies of old could be able to reach into And therefore it is worth our considering how emphatically the Spirit of God in scripture doth found out this word now in reference to the great glory of this day of the Gospel to that very end that all who are I say Children of the Day may see the Light and rejoyce in it Observe some instances Behold now is the accepted time now is the day of Salvation 2 Cor. 6.2 Now is manifested the Righteousness of God Rom. 3.22 2 Cor. 6 2. Rom. 3.22 Eph 3.10 Eph. 3.5 Col. 1.26 1 Joh. 2.8 Now is made known the manifold Wisdom of God Eph. 3.10 The Mystery which was hidden from Ages and Generations is now revealed Eph. 3.5 Col. 1.26 The Darkness is past the true Light now shineth 1 Joh. 2.8 Now Now Now implying that now and never before the dawning of this day there was a light in the world to be reckoned of the highest value O blessed and happy Day And for ever and ever blessed be that good Providence of Heaven that hath brought us to see the Light of this Day making it unto us a good Day A Day of good tidings A day of Reconciliation with the God of Heaven A Day of joy and gladness Let us therefore I say again and again rejoyce and be glad in it Let the Children of the World glory some in their carnal wisdom some in their strength some in their riches But let us glory in this that we underl and and know the Lord. Now in this serene and joyful day of his gracious visitation did Abraham with great pleasure and rapture of spirit rejoyce to see this day afar off and shall not we now rejoyce when it is at hand yea when it comes upon us and the Light of it shineth round about us Surely we are not Abrahams Children unless we do the works of Abraham and if herein we do not rejoyce we are not of the Faith of Abraham and consequently shall not be blessed with him Objection But alas you 'll say this day is a day of trouble of rebuke and blasphemy of trouble to the Churches of Christ throughout the world of rebuke for God is angry with the world for sin of Blasphemy the Provocations wherewith God is provoked every day being very great reaching up into Heaven And should we now rejoyce Answer I Answer It is indeed a day of trouble to the people of God and possibly if they had rejoyced more for the consolation which their eyes have seen they had not seen so much trouble upon them as they do this day But nevertheless albeit there be so great and sore afflictions lying upon the Churches which all the Children of the Day must be sensible of yet in the midst of all this sorrow there is cause of rejoycing for why it is not a Night of trouble wherein no succour or comfort can be found but the Light of the Lord so shineth out before his people that they may plainly see his good works which with an out-stretched arme he hath wrought and still doth for their deliverance Ps 112.4 Vnto the Righteous saith the Psalmist Ps 112.4 Ariseth Light in Darkness that is in the darkest times of trouble then hath their light of comfort been wont to arise most And therefore though in some respect the day be somewhat cloudy yet it is not a Dismal Day though the Affliction be great yet the consolations of God are not so small with us but we may glorifie God in this day and rejoyce before him True you 'll say But alas we remember
which is Christ Jesus And other salvation can no man expect then that which hath been from the beginning there being no other name given under Heaven nor in Heaven neither whereby believers may ever get to Heaven Via seculi Via Antiqua Ps 139. ult It is the decree of Heaven not to be disanulled till time be no more It is the way everlasting wherein the Wisdome and Power of the Almighty shall be gloriously manifested to the eternal confusion of that grand apostate the Devil and all his Angels whose inveterate malice hath from the beginning been principally bent against Jesus Christ In the handling of this Subject our business should be to consider Jesus Christ in the execution of his Mediatorial Office For that indeed hath been the work of this day And which hath made this day more glorious then yesterday Yesterday 't is true he was as it is said before the onely Mediatour between God and man being ordained of the Father to that high honour but it was by virtue of that which he hath to day actually accomplished both in his life and in his death Whatsoever therefore hath been spoken concerning him must be understood with a reference unto the work of this day whereby all the former mediation in the High Court of Heaven for the Fathers of old is made good and effectual in the Law of God and ratified for eternity And this speaks him still to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same or the onely he who was willing in this day of his power to perfect for ever them that in all the Ages of the Church have been are or shall be sanctified that is consecrated and separated out of the world and dedicated to be vessels of honour unto God We shall not enter into a large survey of that which Christ hath done and suffered nor make any strict search into his office whereby it may in all points be made manifest that he hath now in this time of the Gospel fully perfected the work of redemption and so proved himself to be the same to day which he was yesterday We have spoken somewhat of these things before and therefore shall for bear to speak much of them now and there have been Writers of late who have magnified the Office of Christs Mediatourship therein doing eminent service both unto him and his Church Yet it is but meet that we should for our methods sake take this sweet subject also along with us though it be folded up but in some general termes which being opened particularly would enlarge our discourse too much wherein already I may be judged by some to have gone beyond my bounds In the first of the Revelation we read how the Lord Jesus Christ appears unto his beloved Disciple St. John clothed in his regal and pontifical attire Rev. 1.13 intimating that he is now ready fitted for that whole Oeconomy to which he was designed from the beginning and implying that he is now solemnly inaugurated into and possessed with that honour which did alwayes belong unto his Office Never did he in all his apparitions of old shew himself in such a manner as now he doth This garment was then laid up as I may say in the Cabinet of Gods Purpose and Decree wherein the smell of it was very acceptable to the Father inclining him to give out his blessing to his children who did then by faith according to their capacity lay hold upon it But now since that this our great Lord Advocate and Mediatour the first begotten among many brethren hath been actually called of God unto his office and assumed the right of his Primogeniture he appears vested with it exercising his authority fulfilling the will of his Father and confirming all that he hath done in the preservation of his people and their reception to himself since the World began With which confirmation Divine Justice rests her self fully satisfied and the Pleas of the Law and the clamours of Satan are all husht and silenced Having then thus put on this garment for the execution of his office what doth it argue but that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which he was from the beginning A Prophet to day as he was yesterday teaching his people the way of God truly and fore-telling them what shall happen to them in the way A Priest to day as he was yesterday wherein he hath offered up a sacrifice for sin and maketh intercession for us A King to day as he was yesterday protecting preserving and providing for his Church ruling in the midst of his people ruling also in the midst of his enemies Precisely and punctually the same as yesterday without any variableness or shadow of turning Yea so far is he now from being defective in any thing that concerns his office that he rather is the same to day in a more transcendent manner then he was yesterday Heb. 6.20 For observe it he is said Heb. 6.20 to be made an High Priest after his entry into Heaven not that he had not been a Priest before for his Church but because it was never so clearly manifested in former times as it was after his ascension when he shed abroad his Grace and powred down his Spirit abundantly upon his Church We shall not multiply Proofes for this out of Scripture some mention having been hereof before Take onely one instance viz. Rev. 1.8 Rev. 1.8 Where the Lord saith I am Alpha and Omega the Beginning and the Ending which is and which was and which is to come In which last words the order that he useth in the description of himself as Mediatour is to our purpose very observable For mark first he saith I am which is and then followeth which was c. Whereas according to the course and method of time that which was should have had the precedence But here we see It is by Christ speaking of himself with a respect unto his Mediatourship as appears by the 11.13 and 18. verses following he doth put in the second place to note unto us that his present estate in his office is to be preferred before that which was and gives a Being unto it Objection But it may possibly be objected How can this be that Jesus Christ is the Same to day as yesterday when we see a revocation of Divine Ordinances that were of old instituted for the Publick Worship of God and the benefit of his People and others now appointed in their stead Was not the seventh day in the week commanded to be kept Holy to the Lord and is it not now changed to the first Did not God give unto Abraham the Covenant of Circumcision for an everlasting Covenant to him and to his seed adding also a terrible penalty upon the least failing thereof in these words Gen. 17.14 The Vncircumcised Man-child whose flesh of his foreskin is not Circumcised that Soul shall be cut off from his people he hath broken my Covenant Yet now
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
he is now and ever hath been unto her in her militant estate during her abode here upon earth Objection It will be objected if it be so how shall we understand the Apostle 1 Cor. 15.24 28. in the before-mentioned place when he saith That Christ shall deliver up the Kingdome to God even the Father And that when all things are subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be All in All Now I confess it will be very requisite to be clear and plain in resolving this doubt that we may understand aright the sense of the Spirit of God in this Scripture For it seems to be directly contrary to our present Doctrine which we have propounded and confirmed I shall therefore endeavour briefly the explanation thereof Solution First whereas it is said Christ shall deliver up the Kingdome to God the Father it is not to be understood as if Christ should not reign any more or as if the Father did not now reign but that then it should come to his turn when he received the Kingdome from the Son For the Father and the Son are not at so great a distance but that both may reign together Regnat Pater in Filio regnabit Filius in Patre said Musculus well upon the Place The Father reigneth now in the Son the Son shall hereafter reign in the Father The Scepter indeed shall be changed and the form of Government altered but of his Kingdome there shall be no end rather it shall be more glorious then it is now when all enemies being subdued Jesus Christ shall without the Ministery of Angels or men by his own Light Love Life and Power immediately with the Father and the Holy Ghost fill and govern all his Saints for ever Saint Augustine hath above others written very freely and copiously of this matter enough to give satisfaction to any that shall object this scruple It will not be amiss therefore here to render his very words as he hath written them without any alteration In loco supradicto In Evangelio legimus Angelum dicere ad Mariam Matrem Domini quod regni ejus id est Christi non erit finis Et Daniel eadem dicit Tunc exurget regnum in aternum quod nunquam corrumpetur contra Apostolus de Domino cum tradiderit regnum Deo Patri Quomodo regnum habebit quod traditurus Deo Patri In causa Patris Filii id est Dei Christi traditio non abolitio intelligitur Considera enim quomodo Pater tradiderit Filio regnum Ipso haec Domino protestante Mat. 11.27 Omnia mihi tradita sunt à Patre meo Si Pater ergo desâ—it habere seil Regnum cum tradidit potest de Salvatore dici quia cum tradidit amisit Nam Filius postquam traditum sibi à Patre regnum dixit Patrem adhuc praeferens ait Haec est autem vita aeterna ut cognoscant te solum verum Deum quem misisti Jesum Christum Joh. 17.3 That is In the Gospel we finde the Angel telling Mary the Mother of the Lord that of his Kingdom that is Christs there should be no end Daniel also said the same Then shall a Kingdom be set up for ever that shall never be destroyed The Apostle on the contrary speaking of the Lord saith He shall deliver up the Kingdom to God and the Father But how shall be have a Kingdom which he must deliver up to God even the Father In a case agitated between the Father and the Son that is between God and Christ a Resignation is not to be taken for an Abolition For consider how the Father delivered the Kingdom to the Son which thing the Lord himself witnesseth in these words All things are delivered unto me of my Father If the Father did devest himself of power when he made this deed of delivery to the Son then may it also be said of the Son that when he delivereth up the Kingdom again to the Father He himself shall be wholly deprived of it But Absit For the Son after he had said the Kingdom was delivered unto him of the Father he gives the Father notwithstanding the preheminence in these words Joh. 17.3 This is life eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent Secundum hunc igitur sensum filius non amittit regnum cum tradidit Accordingly neither shall the Son lose his Kingdom when he maketh a delivery of it to the Father And now consider Is not the judgement of this Holy Antient and light of the Church very clear in this point That though the oeconomy of Christs office in interceding for the Saints shall indeed finally cease yet of his Kingdom there shall be no end If any should yet enquire what it is for the Son to deliver up the Kingdom to the Father I shall again borrow Saint Austin's words to which there need no addition being so pithy and pertinent for herein also he satisfieth the scrupulous inquirer Sed nunc videamus quid sit Filium tradere Patri reguum Hoc est quod dicit Apostolus tunc ipse subjectus erit ei qui subjecit ei omnia ut sit Dens omnia in omnibus Subjectio igitur haec est ipsa traditio regni Itaque hoc loeo interpretatio videbitur necessaria ut subjectus Patri Filius non negetur nihilominns aeternum regnum habere dicatur Hoc est regnum filii quia in Nomine Jesu omnia genua flectentur ☞ tum coelestia terrestria inferna Post quam omnia Christum fuerint confessa sive vi sive voluntate mysterium unius Dei cunctis manifestabitur omnis gratiarum actio referetur à Patre ex quo sunt omnia ut cessante praedicatione unus Deus sciatur in mysterio Trinitatis Cum enim omnes potestates omnes principatus dominationes Christo genu-flexerint tunc Fi'ius manifestabit non se esse à quo sunt omnia sed filium ejus illum in se videri Sed per quem sunt omnia Ambr. haec est subjectio regni traditio Ostendens enim patrem esse à quo sunt omnia subjecit se illi cum de eo se dicit esse Tanta enim majestas claritas in adventu filii videbitur ut omnes potentiae chori Angelorum hunc singularem putent Deum Salvator autem cum se non illum esse dixerit qui dicitur Pater sed Filium ejus regnans traedit regnum Patri in hac re manifestata est subjectio regni traditio quia cum à Patre se profitetur esse quicquid habet Patris confitetur esse omnem summam referens ad eum Thus he sweetly and sufficiently Whose words may be thus translated into our own Idiome Let us now consider
that Age and to the apprehension of the Prophet though the Judaical observation of Jubilees was to cease long before the expiration of the time that he was insisting upon But enough of this Let us proceed The time of Jacobs going down into Egypt is as hath been said before very remarkable and may be esteemed a fit Epocha for the beginning of these seventy Jubilees The grounds and reasons of which conjecture I do now here offer to consideration First when Jacob went down into Egypt God promised him to make him a great Nation Gen. 46.3 And withall designed that very place for the performance of his word which was there fulfilled For thus Moses tells the people Deut. 10.22 Thy fathers went down into Egypt with threescore and ten persons and now the Lord thy God hath made thee as the Stars of Heaven for multitude Whence we may collect this journey into Egypt was the beginning or providential occasion of forming this people into a Nation and whereby God did visibly fore-lay his design of proving himself unto them to be the great Jehovah in giving a being to his Promise made before unto Abraham Therefore very fit to be the Epocha of the Vision and Prophecy concerning this people Secondly Egypt was the place where Israel was first as a Childe trained up under his Fathers discipline and for the sins wherewith they there sinned God made them there to pass under the rod and brought them first into the bond of the Covenant Lev. 17.7 Josh 24.14 Ezek. 23.3 so that in all likelihood there did the time of Jacobs trouble begin which in the purpose of the Almighty was as the Angel here speaketh cut out and pared for this people And as they continued in their undutifulness forgetting the God that formed them so was their trouble also continued afterwards by sundry punishments inflicted on them in their several Generations but especially in the Babylonish Captivity and to this day lengthned out in their present dispersion into all Lands where the Lord hath scattered them And have we not good reason then to suppose that Jacobs going down into Egypt at the commandment of the Lord was eminently subservient to these ends that God might enter upon his work his great work which he had determined concerning this people Somewhat surely there is in it that the Spirit would have us to take special notice of because we find it so often mentioned in the Scripture see Gen. 46.6 Deut. 10.22 Deut. 26.5 Josh 24.4 Psal 105.23 Act. 7 15. It may be said Abraham also went down into Egypt two hundred and sixteen years before Jacob this account therefore of Jubilees may as well begin from that time as from Jacobs going thither A negative answer must hereunto be given For first though Abraham went into Egypt yet it was not at the commandment of the Lord Ps 105.14.15 but as a traveller from one Country to another as his affairs called him and it was but for a short time for he went up from thence again and which is remarkable All that he had he brought away with him Gen. 13.1 But as for Jacob he went not thither but at the express word of the Lord and there he continued till the day of his death and his Posterity removed not from thence till the Lord led them forth with a strong hand and stretched-out arm Secondly when Abraham went thither God had not made known unto him the afflictions that his Posterity should endure in that Land and therefore he might be at his liberty before to go thither or not as seemed good unto him but when once this was revealed unto him Gen. 15. there must then be no more journeying into Egypt by these Patriarchs till the very beginning of that time came which is here by the Angel said to be cut out for this people that is as I have said for their growing up into a Nation and suffering such chastisements which the Divine Wisdome had appointed for them Gen. 26.2 And hence it was very probably that an express inhibition was given unto Isaac that he should not go down into Egypt as his Father Abraham had done though it seems a necessity lay upon him to relieve himself and his family at that time by the plenty of Egypt being put to as hard a strait by reason of a second famine in the Land of Canaan as his Father Abraham was Thirdly Jacobs going into Egypt was a Type of our Saviours going thither one resembling the other in sundry notable circumstances and in that regard is the greater notice to be taken of it To instance First Jacob went thither at the commandment of the Lord so was Jesus carried thither by a Message from Heaven Secondly Joseph was a means of bringing Jacob into that Land so did another Joseph carry Christ into it Thirdly Jacob went down into Egypt that being the Countrey chosen of God for Israels infancy for he grew a lovely Childe there God taught Ephraim to go taking them by their arms Hos 11.1.3 So was the Holy Child Jesus carried into Egypt to be there for a while kept at nurse as I may say with his mother and during his * Sabellicus Historiographus scribit Josephum cum Maria puero Jesu in Aegypto 7. annos exulasse tantum scil temporis debuit implendae Herodis malitiae Minority to have that education as was meet and convenient for him Fourthly Jacob went thither to preserve his life from the Famine Gen. 45.5.7 And Jesus was carried thither to keep him out of harms-way and to preserve his life from those that sought to destroy it Fiftly Jacob and his posterity were to stay there till the time came which the Lord had set for their dismission from thence so Jesus was not to be brought out of Egypt till he was called according to the saying of the Prophet Hos 11.1 Out of Egypt have I called my Son and word brought by the Angel for that very purpose Matth. 2.13.19 These things being so may we not infer that the time of Jacobs going into Egypt was a time of great remark in Scripture and that it is the fittest of all other to make an Epocha from whence these seventy Jubilees are to derive their commencement and beginning Another argument there is yet to be considered for the confirmation of this sense of the Angels words taken from the end or final cause for which these 70 sevens were determined which is here said To finish the transgression and to make an end of sinnes and to make reconciliation for iniquity that is that no unrighteousness of what kinde or degree soever whether that single transgression of Jacob in the sinful manner of supplanting his brother Esau or that unnatural cruelty of his ten sons against their brother Joseph or the numberless multitude of sins whereof they have since been guilty or their most execrable iniquity against the Lord of life and his Gospel sent among them