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
be able with Comfort to enjoy the Blessings which God gave them under the Sun if they knew nothing of a Way and Mean of escape from the wrath and urse which Sin had brought upon them and who could be able to reveal it but this Wonderful Counsellour No man saith the Evangelist hath seen God at any time that is since the World began The onely begotten Son who is in the Bosome of the Father John 1.18 he hath declared him The original Word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is exposuit is very Emphatical implying that Jesus Christ hath been the Father's Interpreter to the Sons of Men for exegesis is an exposition or Interpretation of things that are obscure So then Christ it was as he saith of himself that was the Light of the World Joh. 8.12 Joh. 1.9 That true Light that lighteth every man that cometh into the World And whosoever they were in all Ages that spake not according to his Word as he dictated to them it was because there was no Light in them He was the Prophet and Preacher of righteousness to the old World for as the Apostle Saint Peter witnesseth 1 Pet. 3.19 He did then in the Spirit of Quickning preach unto the People of that Generation 1 Pet. 3.19 and because there were then disobedient spirits that would not be quickned by him therefore they were afterwards by the just judgment of Judgment of God shut up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is imprisoned in Hell thrown into the Dungeon where the bright beams and gracious Quicknings of this Spirit should never come at them This office indeed he then executed by the Ministery of Men that were his Servants Ps 68.11 in the same manner as he doth now in this Time of the Gospel The Lord gave the Word and great was the Company of those that Published it as the Psalmist saith in another case He spake by the mouth of all his Holy Prophets which have been since the World began and to him give all the Prophets witness that through his name whosoever believed in him should not perish but have everlasting Life Even those Patriarchs that were before the Floud Jud. v. 14 what were they but Prophets of his Order When Henoch Prophecyed concerning him he spake as he was moved by his Spirit for as no Man can discern the sun without the Light of the Sun and what Man saith St. Paul knoweth the things of a Man save the Spirit of Man which is in him even so the things of Christ knoweth no man without the Spirit of Christ 1 Pet. 1.11 yea the Apostle St. Peter testifieth expressly that it was the spirit of Christ which was in the Prophets of old 1 Pet. 4.6 and that the Gospel was preached to them that were dead that is as Mr. Calvin conceiveth very probably by comparing this with that which went before to those of the old world who were alive in the days of Noah but dead in the time of the Apostle's writing All which considered it appeareth clearly that Jesus Christ was the Prophet of his Church from the beginning in making known the Minde of God concerning the Salvation of his Elect and in the Promuâ—gation of the Doctrine which hath alwayes been one and the same Now as touching Sacraments the Institution whereof belongeth to the Prophetical office of Christ when the Divine Wisdom brought them on by degrees and ordained them for the People's Incorporation into the Body and their Corroboration in it what Grace or Spirituality soever they had in them and without which they had been altogether in vain it was not originally nor determinately in themselves but derived from Jesus Christ Rom. 4.11 and in effect wholly depended upon him what was Circumcision but a seal of the Righteousness not of the Law but of Faith that is of Christ's Righteousness which is the proper object of Faith whereby Abraham and his seed were ever justified before God And what was the Paschal Lamb but a Passeover to Jesus Christ the Lamb of God that taketh away the Sin of the World without which Divine Justice would never have distinguisht between Israelites and Egyptians Jesus Christ was the Spirit of Life of the Sacraments of old as well as of those that are now in use amongst us 1 Cor. 10.4 Yea the Apostle saith plainly of the Israelites in the Wilderness 1 Cor. 10 4 that They did all eat the same spiritual meate and did all drink the same spiritual drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Meat the same Drink not onely the same together amongst themselves as some would have it but the same with us for that is according to the scope of the Apostle in that place and the Reason following enforceth it for they drank of that spiritual Rock which followed them and that Rock was Christ their Rock therefore is the same with our Rock the Apostle himself being Judge Christ was their Saviour 1 Cor. 10 9. and when they sinned they sinned against Christ for so saith the Apostle v. 9. Christ a King Yesterday Secondly As the People of God Yesterday that is in the times of old had Jesus Christ for their Propher so they had him for their King I speak not now of his Natural Kingdom as he was God Equal with the Father but of his Oeconomical as he was Mediatour between God and Man He was the Head of his Church from the beginning and so consequently was it ruled ordered and guided by him in all things the Government was laid upon his Shoulders for otherwise he could not well have quitted himself in the great work of Salvation as a Prince can never be able to Defend and Protect his Subjects unless he have a Supreme Power and Authority over them and therefore doth the Apostle put forth these together as inseparable Concomitants calling Christ the Head of the Church Eph. 5.23 and the Saviour of the Body Eph. 5.23 Hence it is that He is called by the Apostle Rom. 8.29 The first-begotten among many Brethren Many in that place signifying All all that ever had been are or shall be for albeit he was born of his Virgin-Mother some thousands of Years after the Creation and in that respect viz. of time was made flesh taking upon him our Nature after many millions of Brethren that were before him born into the World yet nevertheless he was immediately upon that great Turn of Providence in the Violation of the first Covenant by Adam's Transgression begotten of the Father according to his eternal Decree to be the Mediatour at the very instant of God's gracious reconciling himself to poor man that was then ready to perish So that in this regard he might well say as he doth before Abraham was I am Joh. 8.58 for before Adam himself was that is received into the Brother-hood and made a Childe of Grace in being actually reconciled unto God through his Mediation
the earth Then with glory to God on high and peace upon earth but hereafter with Vae Vae Vae habitatoribus terrae Thrice wo to them that dwell upon the earth Then to gather the lost sheep of the house of Israel into the sheep-fold now to sever the Sheep from the Goats Then to embrace both Jew and Gentile now to divide between servant and Servant at the same Mill between man and wife in the same bed between Jacob and Esau in the same womb and to pronounce the one of them blessed and the other accursed Repent therefore we say unto you for this kingdome of God is at hand to deface all kingdomes to root up the nations to consume the earth with her works and the people with their sins This is the kingdome and no other that is now to be looked for and our Lord is gone to receive it for himself But whosoever they be that will not have him to reign over them whiles he swayeth the scepter of his Grace which is so despicable in the eye of the world Luk 19.12 when he returneth he will have such Rebels and Traytours dragg'd into his presence and see them executed before him Oh then let not the Serpent beguile you any longer with the expectation of a sools paradise Rather come I beseech without any further delay O ye children of Israel and children of Judah together and seek the Lord your God Jer. 5.4 5 who hath promised to be found of you Ask the way to Zion with your faces thitherward and we for our parts will give you the best directions we can Say as it is written of you you shall say Come let us joyn our selves to the Lord in an everlasting Covenant that shall never be forgotten Too long alas have you been unmindful of the Rock that begat you and forgotten your God that formed you And will you still continue to be a froward Generation children in whom is no faith Is the Lord Christ a stumbling-block unto you because of the reproach that is cast upon his kingdome by a sinful world A world that accounteth the things of the Spirit of God but foolishness which things it cannot know nor receive because they are spiritually discern'd And will you conform your selves to the guise of the world You that have heretofore with so much zeal declared your abhorrency of it Will you now joyn in a confederacy with it to your shame in that which is so contrary to the concurrent predictions of all your Prophets concerning the kingdome of the Messiah Some of whom I confess do speak of his glory and great atchievements but that must be understood in a spiritual sense as that he will bring the world under the power of his grace And those that do resist it he will by his Word and Spirit most righteously condemn Else how will you free those other Prophets from falshood and errour who speak as much of his poor base and contemptible estate under many miseries and afflictions yea of his death and passion As for that dream of two Messiasses to come the one Ben Joseph of the Tribe of Ephraim who is to suffer and undergo those indignities the other Ben David of the Tribe of Judah who must redeem deliver and restore Israel to their former inheritance and gather them together out of all the earth who must vanquish subdue and make tributary all Princes and Potentates of the world who never must dye but live and reign everlastingly in temporal Glory who shall raise again the dead Israelites unto life and amongst them Messiah Ben Joseph It is so sottish an absurdity that I believe you your selves are ashamed of it The Messiah whom you have expected is the Rock of Ages the Alpha and Omega the beginning and the ending Would you have him then to vary the form of his Government which he hath alwayes exercised over his Church in a spiritual way to a worldly compliancy with the Princes of the earth What a shameful inconstancy would this be unsutable to his Honour and no whit conducible to the work the great work of Messiah in destroying the kingdome of Satan Yea what fruit would thereby redound unto you in carrying you safely through your pilgrimage here that you might sit down with Abraham Isaac and Jacob in the kingdome of God For us We profess this to be our earnest desire in our own behalf and if you be indeed the children of Abraham it would be your ambition to obtain it rather then any earthly glory Did the Lord ever in all the time of yesterday exercise a temporal Power over the Kings and Princes of the earth Where was his Throne erected What mettal was his Crown made of When Pharaoh kept his people in Egypt What armies of men did he muster up for their deliverance When Amalâ—k came out against them Moses his Deputy betakes himself to prayer whilst Joshua fights the Lords battels But what need the one pray and the other fight if the Lord himself who is the Lord of Hosts not onely of his subjects but of his enemies too was to have exercised such a Power And how ill did the Lord take it of your forefathers when they thus mutinied against him saying Nay but we will have a King over us 1 Sam. 8.7 that we also may be like unto other nations They have saith he rejected me that I should not reign over them meaning in his spiritual mediatory Power as I have before observed which though he still in great mercy continued as formerly during that regal Government which they then chose and which should in time have been mercifully establisht among them had they not been so precipitant in requiring it yet was his Spirit grieved at that their rebellion against him Oh know for certain It is a far greater rebellion against the Lord your God that you are this day guilty of In that you do so causelesly out of a vain affectation of conformity to other nations unwarranted by Moses and the Prophets reject the Anoynted of the most high God that he should not be your King according to that form of Government which is devolv'd upon him by the Father But Non obstante your obstinacy against him hitherto he hath reigned and reign he will still as he hath done Malgrè all the gates of hell He is the breath of our nosthrils and the life of our souls under his shadow we do live and rejoyce yea and we will rejoyce more and more And as for you because of your unkinde refusal of him hath not this our Lord according to his oath hitherto with a mighty hand Ezek. 20.33 and stretched-out arm and fury poured out ruled over you Whence otherwise hath it come to pass that so deep a stain hath been brought upon all your excellency and that your glory is thus eclipsed That you are scattered over the world and whereas you were the head you are now become the tail 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
Jesus Châ—ist wâ—ll be the Same in the world to come is in part declared with a Caution premised p. 284. 1. He will continue to be the Same for ever in the Hypostatical union of his two Natures Divine and Humane p. 285. 2. He will continue to be the Same for ever in his mystical Vnion with his Church p. 286. Where is to be seen First How Christ will be over his Church then as a Head 1. As a Head alone without any subordinate power Celestial or Terrestrial ibid. 2. As a Head he will preserve and uphold the members of his mystical Body in their glorious Being p. 287. 3. As a Head he will keep the members of his said mystical Body in a perfect Vnion ibid. 4. As a Head he will shew unto them those glorious mysteries which in this life are beyond their reach and capacity ibid. Secondly Jesus Christ will then be in his people by love p. 288. The Doctrine proved by Scripture p. 290. And by the Testimony of Divines Ancient and Modern ibid. An Objection taken out of the Apostles words 1 Cor. 15.24.28 concerning Christs delivery up of the Kingdome to God even the Father c. Answered at large p. 291. An Exhortation to look unto Jesus p. 295. In the Appendix these following Scriptures proving the certainty of the Calling and Conversion of the JEWS are Quoted and Expounded DEut. 4 30 31. p. 300. Esaiah 11.11 12. p. 301. Esaiah 43.5 6. p. 302. Jeremiah 3.18.23.4 p. 303. Jer. 30.3.31.1.4 ibid. Ezekiel 37.21 22. ibid. Daniel 9.24 p. 306. Hosea 1.10 p. 316. Hosea 3.4 5. p. 318. Luke 21.23 24. p. 319. Acts 1.6 7. p. 324. Rom. 11. p. 328. An Objection answered viz. The Calling of the Jews shall not be till the very instant of the Consummation of all things p. 342. Another Objection answered viz. Their Pertinacy in despising the Gospel makes them the Object of Gods perfect hatred p. 344. Another Objection answered viz. They are enemies unto God not onely in a Passive sense but in an Active also p. 3â—â— Another Objection answered viz. The Jews are now so embodyed with other Nations that it is impossible they should ever any more become a Nation distinct from the Gentiles p. 350. Another Objection answered viz. To maintain this Doctrine of the Jews Restauration is to put the world into a carelesse security concerning the end p. ibid. A word of Exhortation to all the Churches of the Gentiles to pray earnestly unto God for the conversion of the Jews and to eschew those sins among our selves which may probably be a hinderance to the bringing on of so glorious a work p. 352. AN ASCENT TO THE HOLY MOUNT To see JESUS CHRIST in his Glory OR A PERSPECTIVE to help the Weak Sight to behold the Eternity and Immutability of the Lord Jesus Christ Taken out of the words of S. Paul Hebr. 13.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ the same Yesterday to Day and for ever Adsis O JESV JESVS CHRIST whom we still preach unto you and in whom you do believe else our preaching is vain and your faith is also vain The Lord Jesus Christ I say as he is the Object of your Expectation in this Service we are now about So is he you see by my Text the subject of my intended Business at this time When my Discourse therefore shall answer your expectation you will I hope afford your diligent attention thereunto The words at first sight seem to be the sudden efflux of the Spirit added here in the close as the result of that which had been said before and as the Total Sum of the Epistle shutting up the whole as in a Parenthesis implying that all that was written amounted unto this viz Jesus Christ the same yesterday to day and for-ever Or else they are inserted as a reviving Cordial to the poor Hebrews who might seeing the Gentiles were received into Covenant with God fear themselves to be quite cast off from Grace because their Nation had so generally with much pertinacy refused that great Salvation which was brought unto them Upon which account the Apostle inferreth this short and sweet Epiphonema to comfort them with now at parting Jesus Christ is the sams yesterday to day and for ever As much as to say Jesus Christ is the same to you as he was from the beginning who as he was at first sent to seek and to save the lost sheep of the house of Israel so now also notwithstanding former unkindnesses and though his grace is not to be confin'd as it hath been but must extend to all Nations yet he abideth still a Saviour unto you if you abide in the faith and he will be so likewise to the end of the world Thus may this Verse seem to carry this sense within its own Verge not having any intercourse with the Contexture bordering upon it But it is generally conceived by Expositours that these words are coincident with those immediately before-going where an Exhortation is given to the Hebrews to be mindful of their Guides who had taught them the way of God truly not according to the Mosaical but Evangelical Pattern and to imitate them in the holiness of their lives and in their constancy to the faith which they sealed with their death The words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember them which have the rule over you or are your Guides who have spoken unto you the word of God whose faith follow considering the end of their conversation The force of example we all know is very great to induce likeness of Manners and the greater the example is the greater power it hath to draw to similitude It was wont to be said Facile transitur ad plures We are easily moved to go after a Multitude but it may well be added Facile transitur ad majores It is no hard matter to make us imitate great Authorities be the patterns good or bad for the vices of Rulers are commonly the rule of Vices and the vertues of Leaders will also lead unto Vertue Hereupon it is that the Apostle proposeth unto the Hebrews the example of their Leaders to the end that they might not as he saith V 9. be carried about with divers and strange Doctrines where they had their instruction there also they might receive establishment by their imitation in whose example Quiddam memorabile designat Apostolus saith Calvin the Apostle noteth some memorable matter worthy of their saddest thoughts implying thus much that their Teachers had in defence of that Word which they had spoken unto them gone through much affliction not loving their lives unto death for that was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the issue and Exit of their Conversation which the Hebrews should consider that when they saw how stedfast and invincible their Leaders were in the faith their example might the better move them And now to set an edge upon this Exhortation the Apostle sheweth in the words of my
our poor Nature And thus have we done with the second part of my second Interpretation of the Text viz. That Jesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only He in the great work of Preservation I shall only add a word or two of Apology in the closure hereof I confess this latter Corolary in the Branches of it may for the most part seem to have a more proper reference to the third Interpretation of the Text that followeth as being a Consequent that might arise upon the consideration of Christs Immutability towards his Church Nevertheless I conceive it doth not bear the guilt of an unpardonable Incongruity to insert it in this place However if it be misliked by any they may if they please in their thoughts transfer it and make use of it accordingly CHAP. III. How the Text is Applicable to Christ in the work of Restauration THe third Particular in this second Interpretation of the Text viz. With a reference unto the Creatures is this Jesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the work of Restauration the same from first to last exercising the same Wisdom Goodness Power as in the Creation and Preservation Rev. 21.5 6. so in the Restauration of the World for he shall restore all things That which the first Adam had and lost by sin shall be restored again by the second Adam Jesus Christ because he is immutably the same not to be diverted from his course either by Sin or Satan The Apostle S. Peter Act. 3. tells us of times of refreshing Act. 3.19.21 and of restitution of all things which shall be at the last yea and not only he but as he saith God hath spoken it by the mouth of all his Prophets since the world began As much as to say God is very constant in the Asseveration of this Doctrine and if God hath spoken it and spoken it so unmovably without Retractation first by his Prophets his holy Prophets yea all his holy Prophets since the World began and again asserted ratified it by his Apostles what ever men do deem of it it will be found to be a Truth built upon a sure Foundation and therefore we are not to be shy in the profession thereof That well known place of the Apostle Rom. 8.21 Rom. 8.21 runneth with a full strength in a tendency hereunto The Creature saith he shall be delivered from the bondage of Corruption into the glorious liberty of the Children of God That is as our Reverend Bishop Reynolds renders the sense Upon the Creatures shall be conferred a Glory which shall be in the proportion of their Natures a sutable Advancement unto them as the glory of the Children shall be unto them And of this Advancement the Apostle in the same place saith The Creature is in hope and expectation which hope and expectation Christ will not suffer to be frustrated he being the beginning of the Creation of God and therefore co nomine in point of his own honour so engaged unto it as not to sleight the fervent desire thereof in any thing that may really tend to its well-being But before we proceed any further it will not be out of our way a little to take into consideration according to our poor measure that obscure and intricate Scripture in its whole latitude that we may see from thence what just cause we have to extoll and magnifie the Lord Jesus Christ in this as well as in any thing else that hath been spoken in order to the Creatures The words are these For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God for the Creature was made subject to vanity Rom. 8.19 not willingly but by reason of him who hath subjected the same in hope 20 because the Creature it self also shall be delivered from the bondage of corruption 21 into the glorious liberty of the children of God 22. for we know that the whole Creation groaneth and travelleth in pain together untill now Four things are especially to be taken notice of in these words upon the discussion whereof we may through Grace come to discern somewhat of the Minde of the Spirit of God therein And they are these First The Creature is subject unto Vanity and under the bondage of Corruption Secondly The Creature waiteth and groaneth to be delivered from this Vanity and Bondage Thirdly The time of its Deliverance is when the Sons of God are manifested Fourthly The manner of the Deliverance It shall be into the Glorious Liberty of the Children of God First The Creature is subject to Vanity c. The Creature What 's that Much Controversie there is amongst Writers who this Creature should be But it is not my purpose to enter into the many tortuous and oblique Maeanders of that Debate as to tell you what some conceive of the Angels in order hereunto Nor what others say of men indefinitely Others of the Godly only Others of the Gentile World in opposition to the Jews Dr. Hammond c. For in so doing I should but lead you into doubtful Disputations which the Holy Ghost forbiddeth Rom. 14.1 and perplex the present Doctrine with more difficulty and obscurity Better it is to lay down the sense plainly which I humbly conceive and that is this By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred Creature and afterwards V. 22. translated the Creation is to be understood Mundi Machina the whole Frame Engine and Fabrick of the World consisting both of Celestial and Elementary Regions not troubling our selves with any inquiry after those Creatures that have their Being in this Elementary part Whether they shall be interessed in that glorious Deliverance that is to come or no though they be subject unto Vanity and under the bondage of Corruption as the place of their Habitation is And this I believe will be the sasest way for us to take in this Difficulty wherein also we shall not leave the Apostle who is our Guide and Conduct in this Labyrinth but have his concurrency with us This Creature saith the Apostle is subject unto Vanity under the Bondage of Corruption This Creature so beautiful so excellent as hath been before described in the forming whereof the Omnipotent God hath shewn forth his Wisdom Power Goodness is now strugling under a miserable Thraldom and that which aggravates the Misery is that i◠should be brought into this woful plight by one who was taken out of its own Bowels and advanced to the Rule and Dominion over all the rest of her Off-spring round about him whose folly as it began this mischief so it is still laying on more and more load insomuch that unless the great and wise Creatour interpose his powerful Arm by removing this Tyrant or altering his Nature that Work whereby he sought for ever to Glorifie will in time come to nothing But let us more particularly observe the great Misery that this poor Creature is
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers manners and troops not revealing his Will after one manner but sometimes by a lively Voice sometimes by Visions sometimes by Dreams by inspiration by Urim and Thummim by Signs from Heaven by Types and Ceremonial shadows c. One while making known his Grace under the Promise of the Seed of the Woman breaking the Serpents head which in all likelyhood was the constant Doctrine that the Patriarchs those Preachers of Righteousness in the first Age of the World insisted upon So Luther speaking of Enoch saith Summâ fiduciâ prae aliis Patriarchis Satanae Cainitarum ecclesiae se opposuit confitendo semen mulieris praedicando de conterendo capite Serpentis Another while entituling himself The Lord God of Shem Gen. 9.26 27. who first of all Men upon Earth had God entailed unto him in a special reserved sort of peculiar Appropriation and Noah prophecies concerning him that God should dwell in his Tents that is So Musculus Meo judicio simplicius est ut intelligamus loqui Noc de Deo qui fuerit habit turus in Tabernaculis Shem i e. Omnia illius posteros quoque benedicturus in omnibus illi adfuturus c. Ita etiam Mercer Ex. 3.15 Mat. 19.28 John 15.15 2 Cor. 3.18 2 Cor. 4.6 that his presence should peculiarly be confin'd to him and his Linage Afterwards Ex. 3.15 The God of Abraham Isaac and Jacob professing that this should be his Name for ever and his Memorial to all Generations that is till the time of Regeneration should come spoken of Mat. 19.28 Thus diversly did the Light of that Day break out and shine forth which various Light is now vanished and another more firm and steddy more resplendent and glorious displaies his Beams over our Horizon for in these last daies God hath spoken unto us by his Son and that not in part but this Messenger of the Covenant hath made known the whole Counsel of God nor obscurely for with open face we may behold as in a Mirroir the Glory of the Lord and the light of the knowledge of the Glory of God shineth now clearly to us in the face of Jesus Christ Now the kindness and love of God towards man hath appeared more plentifully more clearly then ever before being now discovered unto the Church under the Title of the God and Father of our Lord Jesus Christ in whom he hath opened all the Treasures of his bounty in whom his Name is more magnified and his Grace more exalted then Yesterday in all the Ages that were from the beginning From all which it appeareth that the time of the Old Testament with the whole Order and Institute of it is a Day that is past being Yesterday and therefore not to be recalled Which being so this serveth then for the conviction of all those who in this Day will be still groping after the obscure Light of Yesterday The first sort that come under this Censure are the Jews who are still of Yesterday and will know nothing of the Light of this present Day Poor people what wait you for Let me speak unto you in the words of truth and soberness Your Fathers of old did well to take heed unto that sure Word of Prophecy giâ—en unto them by the holy Spirit of God as unto a Light that shined in a dark place whereby they did foresee and acknowâ—edge the expiration of their Day even in the same manner as it hath already come to pass and did discern afar off this present Day which the Lord hath made Rejoycing in it Oh that you would now also in this Day when the Sun of Righteousness hath gotten up into the Meridian of his full Strength take Counsel of the same Word too possibly your eyes may then be opened so as you may plainly perceive the Change that hath been wrought how the great God who hath the Times and Seasons in his own Power hath concluded the Light of Yesterday not onely in Demolishing your Temple and Depriving you of all your Glory but in the full Accomplishment of all whatsoever was written in that Word concerning the Messiah who is the Light of this our Day If you have not Faith to believe this let the faith of the Gentiles convince you of your Unbelief Is it not a clear demonstration without all controversy seeing Light is sprung up to the Gentiles who sat in Darkness that the former Light is vanished and utterly destitute of its Brightness I speak not of a few Proselytes that might be gathered unto you from among the Nations but that whole Nations and Kingdoms should so Unanimously joyn together to believe in the God of Abraham Isaac and Jacob and with one voice to cry out as they did of old 1 Reg. 8.39 Jehovah is the God Jehovah is the God What can it argue but that God hath taken them into Covenant with himself even as he hath done you Time was indeed when you were his peculiar People Deut. 4.7 Ps 147.19 20. and there was no Nation how great soever that had the true God so nigh unto them as you had in all things that you called upon him for Hee made known his Word unto Jacob his statutes and his judgments unto Israel He did not deal so with any Nation and as for his judgments we did not know them But now every Nation that worketh righteousness and feareth God is accepted of him now may we make our boast of Abraham as well as you if we walk in the steps of the Faith of our Father Abraham for we finde it by experience to our Comfort that God hath made him according to his Promise the Father of many Nations Gen. 17.5 God doth not now limit his Presence to an Ark as he did before but as it was Prophecyed by Malachi from the rising of the Sun even to the going down of the same Mal. 1.11 his Name is great among the Gentiles and in every place for no place is now Unclean Incense is offered unto his Name and a pure offering for the Lord of Hostes had said it and his Word must stand that his Name should be great among the Heathen Yea and the Prophet Esaiah likewise telleth us Es 11.10 that In that day that is another Day distinct from that wherein the Prophet lived there shall be a root of Jesse that is a sprig sprouting out and springing up from Jesse as from a Root which shall stand up for an Ensign of the people To it shall the Gentiles seek that is repair and flock together as to their Sanctuary and Refuge wherein they shall trust Now what have we Gentiles to do with Jesse were it not for Jesus this Root should for ever have lain hid in the Earth and we should have joyned with those who once said Look to thine own House David were it not for the Son of David in whom we trust Alas alass your continued Contempt of us
Father making intercession for you Your Prophet who gave unto your Fathers Statutes and Judgements so righteous that there was no Nation how great so ever in this World that had the like and who will now again teach you the good and the right way if you will hearken unto him Awake Awake therefore O Israel awake awake gather your selves together yea gather your selves together O Nation that art to be desired behold and see how tenderly careful the Lord hath been of you ever since he took you to be his peculiar people Time was when he carried you about as upon Eagle's wings and the time is now come that he would take yee into his Bosome wherein alone you shall after all your unkindnesses finde rest for your Souls He remembers the kindness of your Youth O that you would now consider the kindness of his Age Fortie years long did your Fathers greive him in the wilderness and will you go on to vex him fortie times forty more He then swore in his wrath that they should not enter into his rest and accordingly it came to pass for their Carcasses all fell in the wilderness but their little ones which they said should be a prey them did he bring into that Good Land which he promised to give unto Abraham be warned therefore betimes for if you will not turn you shall certainly fall and perish as they did but your Children shall surely see that Glory that shall be revealed for the Lord hath sworn in his Love that Jacob shall not be forsaken for ever Consider it is no novelty that we perswade you unto but that which was from the the beginning which we have heard which we have seen with our Eyes which we have looked upon and our hands have handled of the Word of Life for the Life was manifested and we have seen it and bear Witness and shew unto you that eternal life which was with the Father and was manifested unto us that which we have seen and heard declare we unto you that yee also may have Fellowship with us and truely our Fellowship is with the Father and with his Son Jesus Christ Come then I say again and mourn for him whom you have pierced and we also will mourn with you for good cause have we so to do having alas many a time dealt too treacherously with this our great redeemer and put him to an open shame by our frequent swervings and tergiversations from that righteous and holy rule that he hath set us we will abandon this present evil World and all the flattering insinuations thereof our dearest relations shall be of no Value with us in comparison of our fellowship with you and that Brotherly Covenant which shall oblige us both unto our common Lord who hath loved you from the beginning and will love you again more abundantly if you will now turn unto him Return return therefore O Shulamite return return Secondly this may teach us to forbear that Disdain which is commonly found to be in these days against the Ages that have been before us For whatsoever Light hath been in the World at any time it hath been derived from this Father of Lights Jesus Christ And he hath by that tender care which himself had both of the Law and the Fathers who lived under it and before it set us an Example to bear a due respect as becommeth Brethren to that antiquity which hath been enlightned by him in this Day of the Gospel For the Law though it was perverted by such as would not believe in him to a Sinister use even to the utter Abolition of his whole Evangelical institute and was in that respect justly disavowed by his Apostles in their writings yet he professeth the design of his coming was not to destroy the Law but to fulfil it And for the Fathers in their sundry Generations before him who walking in this Light had fellowship with him we have sufficiently seen how he hath owned them Yea and ever since he hath been the leader and supporter of his Church in all the various changes that have come upon it for he is he Everlasting Father of his people Es 9.6 and the Provision whatsoever it was that his family hath hitherto lived upon from the time that he dwelt among us as it hath been as his cost and of his wise and prudent devising so it hath been always ordered and disposed by him How ill then doth it become us in these days to cast forth reproachful speeches against the Light of antiquity or those that walked in it Do we not thereby call into question the Wisdom of Christ himself I speak not here of the unwritten Verities or Traditions of Antiquity as they are called which have neither with them a Catholick Recognition nor any warrant or footstep from the written word That is a Door which hath let in much Corruption into the Church nor of the untrue writings of any Monkish Heterodox Spirits which are the spurious Issue of that man of Sin But that which I do undertake upon this occasion to vindicate is that Holy Venerable Renowned Orthodox Antiquity which hath been alwayes faithful to Jesus Christ and his Gospel which hath borne the burden and heat of the day in maintaining and defending by Writing by Preaching by Living by Dying the Doctrine of Christ crucified against the Prince of Darkness and all his cursed Adherents What though there have been clouds and eclipses of the glorious Light of Truth in former times which notwithstanding have by the brightness of Christs appearance in the Ministery of his old Servants been dispelled scattered and removed What though there have been Differences and Contentions arisen rather about Circumstantials then Fundamentals of the Gospel from which we in this Age are not altogether free Yet since it is so that Jesus Christ hath been the same to them which he is to us we should learn to judge at least more modestly then we do of the dayes that have been before us It is as it hath been observed the common disease of all Ages to applaud themselves above any that have been before them Actions of men being for the most part according to the vogue and sway of times and have onely their upholding by the opinion of the vulgar We deale with Antiquity but as Posterity will with us which ever thinks it self the wiser and that will judge likewise of our errours according to the Cast of their Imaginations Yet I say not but that we have great reason to bless God for those discoveries of his Grace and those Manifestations of his Truth that wee enjoy in these times and I doubt not but God hath some also now that will be valiant for his Truth as there have been ever of old but when we look into the Lives of those who now-a-dayes are most zealous in decrying Antiquity and extolling the present Age and yet finde Spiritual Pride and Censoriousness so common amongst them besides their
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
we have been such strangers unto it by giving entertainment to Errour in the most ugly appearances thereof that we might well have asked as he did what is Truth True it is there was a certain Covenant made whether according to truth and righteousness somewhat may be said hereafter but made I say for the extirpation of Heresie and Errour c. But it is as true which was once freely spoken at a Monethly-fast in Saint Margarets Westminster If we had sworn to the utmost of our power to have advanced Errour and Heresy Feb. 24. 1646. they could not well have grown and encreased more then they did when we swore against them There was a time also when we took sweet Counsel together under the peaceful Government of a Religious King and the vigilant inspection of Grave and Orthodox Bishops walking to the house of God in company where we had full Congregations the office of the Ministery Honoured the Word faithfully preached Sacraments duely administred c. And have not Sacraments of late been laid aside as useless and unnecessary The Ministery cryed down as AntiChristian Congregations scattered Churches put to profane and sordid uses to the shame of Religion and the scorn of our Adversaries round about us The Word indeed was preached and we do with all due thankfulness acknowledge it to God's glory for though some did preach Christ of envy and contention not sincerely yet some did it of good will and therefore seeing Christ was preached whether in pretence or in Truth Phil. 1.18 therein with St. Paul we did rejoyce yea and will rejoyce Notwithstanding it was both our sin and our shame that that Holy and Divine Ordinance was I say not with impunity but with publick approbation so much profaned when the pulpit was too often made a Tub for Mechanick praters to pour out their Blasphemies or turned into a Theatre by others to promote carnal interests and to strengthen the Schisme that was the set up And if any honest Orthodox Ministers durst be so bold according to their commission given them of Christ to manifest their zeal in preaching against these impostours and their abettours as some there were who could not forbear It was not their Gravity Learning Piety Fidelity to their Countrey nor ability to promote the glory of the Gospel that could be a sufficient safeguard unto them But they must be branded with the odious mark of Malignancy and even in the very execution of their office affronted interrupted contradicted yea sometimes laughed to scorn I instance not in particular persons His Majesties gracious Act of indulgence forbidding it But hence it was that many faithful Ministers were so much despised throughout the Nation sometimes called Legalists otherwhiles Formalists yea reviled with the most opprobrious terms that Malice it self could invent To some they were too plain to others they were too eloquent one while tax'd for not preaching Christ another while for not holding forth the Doctrine of Free-grace But if in their Sermons they happened to make mention of those Holy Antients whom the Church hath honoured with the Name of Fathers they were presently by some temerarious Head or other censured for Bablers or at the best but low-spirited Men that would be padling in the shallows of Antiquity not fit forsooth to be named with the profound knowledge of these dayes So imperious were people grown in their superintendency over their Teachers yea though they were illiterate Mechanicks yet being the Darlings of the Schisme they would presume as being allowed to be Dictatours to the most grave and learned Ministers that were not of their Faction not considering what the Apostle saith that The spirits of the prophets are subject to the Prophets implying doubtless that it is the Ecclesiastical Senate that should take cognisance of Preachers Doctrines so as to regulate whatsoever may be found amiss in them not the Company of spear-men or calves of the people as the Prophet calleth the rude malitude But such was the impiety of those times that the poor Ministers of Christ though by the Holy Ghost accounted the Prime Masters of the Assemblies did commonly stand in their Pulpits like Prisoners at the Bar when their Hearers Ec. 12.11 how ignorant soever sat like so many Judges round about them Again As preaching was prophaned so in like manner was prayer too much perverted and depraved Whereas in our approaches to God we were wont to fall down upon our knees adoring the Divine Majesty with the humbling of our bodies to the very dust according to the religious example of the devout servants of God in Scripture Luk. 22.41 Mar. 14.35 Mat. 26.39 yea of the Son of God himself of whom Saint Luke saith that He kneeled and prayed Saint Mark that he fell to the ground and prayed Saint Matthew that he fell upon his face and prayed What an Unreverend insolency hath the late times produced when this humble gesture was in many places wholly neglected as being forsooth below the Saintship of our Upstart Reformers who possibly might pretend to have more familiaritie with the God of Heaven then those could be allowed to have that had been before them And therefore they might now serve him without fear though the truth is they did it not in righteousness nor true holiness Was not the spiritualness of prayer confined to the suddenness of conception and volubility of utterance qualities not incompossible with a spirit of opposition to all that is good and holy which also were accompanied too frequently it is to be feared with a vain ostentation of mens abilities for invention and with such expressions many times that no honest heart God knoweth could say Amen unto them When a Set-form though compiled according to the warrant and pattern that Christ hath given us and used with a pious and sincere devotion was contrary to the rules of Christian Charity contrary to the judgement of the best Divines both Antient and Modern forein and domestick yea contrary to the general practice of the Reformed Churches condemned and rejected as unsutable to the spirit of Adoption and unacceptable to the God of Heaven as if the Almighty were more to be taken with the variety of words then with the groans of the spirit which may assoon ascend up into his ears in the Religious use of a form as in the uttering of the best conceived prayer in the World But it is no marvel that set-forms of prayer were so much decryed when the Lords prayer it self was sleighted yea so despised that if according to the good antient Custome among us prayers were concluded with a rehearsal of it Such was the horrible profaness of some who yet pretended to a Seraphical strain of Holiness above others that they would thereupon most unreverendly in the face of the Congregation put their hats on their heads that they might thereby throw contempt upon that prayer and those that used it Which disdainful posture if they did
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
some according to the original word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correcting disorders and Ordaining Ministers both which plainly argue Episcopal authority for no single Presbyter was ever allowed even by our Antiepiscopal men to manage such a power Now as according to the Apostles word Heb. 7.7 the less is blessed of the better so must the correction of what is amiss and the power of conferring an Ecclesiastical office upon any be in a Superiour also I know well what is usually objected here viz. That Titus was an Evangelist that is say some an Assistant to the Apostle in his peregrinations among the Churches and therefore was endowed with an extraordinary power insomuch that his office was not capable of a Succession My answer hereto is this It is granted that Titus for some time removed from place to place with the Apostle as the exigency of his work required one while at Jerusalem another while at Crete from thence to Nicopolis he is ordered by the Apostle to come unto him after that he is sent to Corinth from whence he is expected at Treas and met with Paul in Macedonia whence he is sent again to Corinth c. as some have traced him in his several Stages Yet nevertheless though he was such a temporary Itinerant with the Apostle and if they will needs have it so though he executed the office of an Evangelist in so doing It followeth not that his first Commission for Crete was thereby revoked But that he did the office of an Evangelist while he attended the Apostle may be granted as he did while he was resident in Crete that is by labouring in the Word and Doctrine For after all that can be said other Evangelist Titus never was nor can he ever be proved to be Add hereunto Neither can it be found that ever Titus had such a peculiar charge given unto him in any of those places where he either accompanied the Apostle or was employed by him as he had in Crete For was he ever appointed to such a work either in Jerusalem or in Corinth or in Macedonia or in Dalmatia or in any place else besides Crete Surely it cannot be imagined but that these places might need the care and vigilancy of a Titus as well as that to which he was consign'd If therefore such an office of Government fixed upon one person in one place over a numerous Clergie was for the advancement of the Gospel of such nacessity in the dayes of the Apostles who were not at all wanting in the discharge of their duty without all contradiction it is at least as necessary now unless we will say that the care of the Churches well-fare was confin'd unto those Primitive Times and not to be extended to after-ages All which considered It is more then probable that the Apostle did devolve a power upon Titus not of an Evangelist in the late upstart sense but that which is indeed Episcopal superiour to that of an ordinary Presbyter and not onely so but that this was to be a president for the Government of the Churches to the end of the world Especially when we look upon the reason which the Apostle annexeth to the seventh verse in these words For a Bishop must be blameless c. Which for my part I conceive to be the ground of the Apostles own act in leaving Titus at Crete for the ends and purposes there premised knowing him to be a fit instrument for such a weighty employment and not at all to shew the qualification of the persons whom he should ordain as it hath been commonly understood Such qualification the Apostle had described in the sixth verse saying If any be blameless that is as a late Writer glosseth upon it approved by the testimony of the Church to be under no scandalous sin The husband of one wife that is One who lives not with a second wife after putting away the first Having faithful children that is such if he have any as have all received the Faith For if he bring not up his own children to be Christian what hope is there that he will be fit to convert others Not accused of riot or unruly that is who live temperately and regularly Meaning that Titus should not ordain any but those that are thus qualified in respect of their own vertuous living the Christian education of their children But now if he should again in the seventh verse repeat the same qualification of unblameableness as referring to the same persons his words would border too much upon an uncomely tautology which was never incident to that spirit by which he wrote As I said therefore before so I say again when the Apostle had declared how the persons should be qualified whom Titus should ordain he proceedeth to give Titus himself a reason implying withal the justification of his own Act why he left him in Crete about such an important business as to correct disorders and to ordain Elders For saith he A Bishop that is one who must be employed in these things must be as I have found thee to be blameless as the steward of God not self-willed c. Otherwise with what face can he lay hands upon any looking for such qualifications as are just and fit for such offices if they be wanting in himself Or how can he correct disorders in others if he himself be blame-worthy Knowing therefore thee to be in all points fitted for this great work I left thee in Crete c. So that the intent of the Apostle here plainly is this partly to satisfie Titus concerning his leaving him there as being for a purpose of an extrordinary concernment but chiefly to shew the qualifications of the persons to be employed in correcting and ordaining upon whom he sets an honourable mark of distinction for his works sake calling him BISHOP whereas the persons or dained he had before distinguished by a title proper to their office calling them Presbyters This is one interpretation of the Apostles meaning which I humbly submit to the judgement of the Church It is clear without any wrest or ambiguity and upon which it plainly follows that Bishop and Presbyter are not one and the same but distinct in their offices and it is hereby as plain likewise that the office of Bishop distinct from that of a Presbyter is of divine inslitution If this sense will not be allowed by our Opponents as for my part I know not why it should be rejected Let them consider a second Whereas the Apostle saith that He left Titus in Crete to ordain Elders in every City shewing in the sixth verse how they should be qualified viz. That they be blameless c. And thereupon alledgeth his reason in the seventh verse For a BISHOP must be blameless c. He implieth the great care that Titus should have in ordaining Elders because from among them BISHOPS were to be chosen for the Government of the Churches whom it concern'd in regard of their power
upon reason and was never before heard of as that a part should signifie the whole when that part which should express the whole is not included but shut out from it doubtless in all Synechdochichal speeches the part set down for the whole must be always a part of it as when Saint Paul said Yee shall see my face no more Act. 20. His face is a part of him And thus must all other Synechdoches whatsoever be understood the part signifying the whole must of necessity be included and contained in it If therefore all the Nation of Israel here be put for all the Nations of Believers in the World as a part of the whole then it must certainly follow that the Nation of Israel according to the flesh was included apart and not excluded from the whole Let us go on omitting for brevities sake what might be more added out of the Prophet Esay to this purpose wherein he hath abounded Consider how Jeremiah keepeth also in the same track For thus saith he in the Name of the Lord. Jer. 3 18. In those dayes the house of Judah shall walk with or to the house of Israel and they shall come together c. And again I will gather the remnant of my flock out of all Countryes wither I have driven them and will bring them again to their folds Jer. 23.3 4. and they shall be fruitful and encrease and I will set up Shepheards over them which shall feed them and they shall fear no more nor be dismayed neither shall they be lacking saith the Lord. Add hereunto Loe the dayes come saith the Lord Jer. 30 3.9 that I will bring again the Captivity of my people Israel and Judah saith the Lord And they shall serve the Lord their God and David their King whom I will raise up unto them The like also is prophecyed by Ezekiel Thus saith the Lord Ezek. 37.21 22 23. c. behold I will take the Children of Israel from among the Heathen whether they be gone and will gather them on every side and I will make them one Nation in the Land upon the Mountains of Israel and one King shall be King over them and they shall be no more two Nations neither shall they be divided into two Kingdoms any more at all and my servant David shall be their Prince for ever Moreover I will make a Covenant of peace with them it shall be an everlasting Covenant with them and I will place them and multiply them and will set my sanctuary in the midst of them for evermore My Tabernacle also shall be with them Yea I will be their God and they shall be my people and the Heathen shall know that I the Lord do sanctifie Israel when my Sanctuary shall be in the midst of them for evermore Again Jer. 31.1 4. At the same time saith the Lord that is Jer. 31.1 4. in the later dayes as appears Jer. 30.24 I will be the God of all the families of Israel and they shall be my people Again I will build them and thou shalt be built O Virgin of Israel thou shalt be again adorned with thy Tabrets and thou shalt go forth in the dances of them that make merry I willingly pass by many other places that might be alledged for it would be too much to insert all that is written thereof But I demand Hath any of these things as yet come to pass When was it that the house of Judah did walk with the house of Israel together since the time they were divided one from the other in the days of Rehoboam Hath the Lord as yet gathered the remnant of his flock out of all Countryes whither he hath driven them or set up shepheards over them to seed or to defend them so as they should fear no more nor be dismayed Do Israel and Judah this day unanimously serve the Lord their God and David their King that is the Messiah David's Son as Interpretersiboth Jewish and Christian expound it of whose government and peace there shall be no end Hath God set his Sanctuary in the midst of them or pitched his Tabernacle among them so as the Heathen do take notice of it that it is the Lord that doth sanctifie Israel If his Sanctuary hath been among some of them it hath been again removed but here it is said his Sanctuary shall be in the midst of them for evermore In fine Hath God as yet in these latter dayes declared himself to be the God of all the families of Israel since their defection from him and own'd them again for his people Is this Virgin as yet repayred since she was stript of her ornaments or hath she yet furbisht over and trimmed up her Tabrets that she might rejoyce at her restauration If none of all these things I say be yet come to pass and the word of God cannot be retracted they are yet to be fulfilled and shall in time most certainly have their due accomplishment Yea more that neither their divisions amongst themselves Israel against Judah and Judah against Israel nor their inveterate stubbornnes against the Lord might be any hinderance unto them the Lord promiseth by the Prophet Jeremy in these words Jer. 32.39 I will give them one heart and one way that they may fear me for ever for the good of them and of their Children after them And by the Prophet Ezekiel in these words A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will put my spirit within you and cause you to walk in my Statutes and ye shall keep my judgments and do them Oh blessed and thrice happy shall this people be when these things are fulfilled I deny not but these promises have a measure reaching to us Gentiles even all among us that are interessed in the new Covenant But I say again the people that are mentioned cannot without violence done to the sense of the Holy Ghost be excluded from them in the dayes of the Gospel I omit what might be further added out of these Prophets to this purpose As the vision of dry bones in the Prophecy of Ezekiel restored to life again And that of two sticks made both one in the hand of the Prophet with sundry other discoveries of the minde of God concerning this truth which upon an unprejudicate perusal even by those that are contrary-minded would appear unto them to carry in them this sense viz. That this first-born of the Almighty this people so entirely beloved of the Lord shall not at this day be quite forgotten as dead men out of minde nor be ever divided one from another as they have been but shall restored again notwithstanding the seeming impossibilitie of it to their pristine glory and shall be happily re-united together into one as becometh brethren In the next place let us try whether the Prophecy of Daniel
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie for that is not a blindness in the mind onely but a spiritual obduration overspreading the whole soul whereby they are become utterly unsensible of their sin and misery And thus we finde the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred before verse 7. by Beza and others reliqui occaluerunt that is the rest were hardened or covered all over with a brawny thickness Thus also is it written of them Act. 28.27 The heart of this people is waxed gross and their ears are dull of hearing and their eyes have they closed least they should see with their eyes and hear with their ears and understand with their hearts c. For why God hath given them in his just displeasure saith the Apostle verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A slothful spirit a spirit that luls them asleep in their sin leading them in the dark or as the word may imply A spirit that pierceth them through railing them fast to their infidelity pricking their eyes that they should not see and boring their ears that they should not hear unto this day Hence it is that they obstinately reject all means of their conversion they blaspheme Christ in their Synagogues and whensoever any mention is made of him they cry out Deleatur nâ—men ejus let his name be forgotten and then spit thrice upon the ground in detestation of him they inure their Children from their Child-hood to curse the Lord Jesus and the blessed Virgin his Mother and if any do undertake to refute their errours out of the word they presently stop their ears refusing to hear c. Thereby verifying the Word of the Apostle 2 Cor. 3.15 2 Cor. 3.15 even unto this day when Moses is read the Vaâ—l is upon their Heart In a word as the same Apostle summeth up their wickedness in another place They killed the Lord Jesus and their own Prophets 1 Thess 2.15.10 and have persecuted us and they please not God and are contrary to all men Forbidding to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost Surely a very fearful and sore judgement it is that is fallen upon this people And what should we do in this day wherein the avenging hand of God lieth so heavy upon them Should we now forget the brotherly-Covenant and with Edom insult over them in the day of their calamity Obad. v. 12 speaking proudly in the day of their distress That be far from us Rather let us for our humiliation consider so long as they are under so severe a lash of Gods just indignation we that are sinners of the Gentiles shall still have a taste given us of the cup of Gods anger none of all our Churches must look to be delivered from their present troubles they must and shall be still haunted with a spirit of division among themselves and with persecution from the Devil and his Anti-Christ For loe the Lord hath begun to bring evil upon his people and upon the City which is called by his name and should we be utterly unpunished Thus argueth the Apostle Saint Peter 1 Pet. 4.17 18 Whose words we may make use of to this purpose When God had begun to cast off the Jews for of them it is probable the Apostle in this place is especially mindful because otherwise the order which he there observeth that God used in bringing his people under his rod before he poured out his fury upon his enemies was no new or strange matter but had been of old He thus writeth 1 Pet. 4.17 18. The time is come that judgment must begin at the house of God and if it first begin at us that is the Jews for these Epistles were written to them whether it be those amongst us that profess the faith or the generality of our Nation that deny it what shall the end be of them viz. the Gentiles who obey not the Gospel of God that is Who when they have received it are not easie to be perswaded by it but are refractory and unruly under it as we all are to this very day And if the righteous such were all the Jews whiles they continued the house of God scarcely be saved where shall the ungodly and the sinner of the Gentiles appear Whether this be the proper sense of the place or no I will not contend but will leave it to consideration nevertheless our argumentation cannot be refelled if the green tree suffer in this manner shall the dry tree escape If the children the dearly beloved of Gods soul be thus severely punished shall we in the mean time that were strangers reckoned no better then dogs feeding under our Masters table bee without chastisement especially when now grace hath abounded towards us there are with us also even with us sins against the Lord our God The consideration hereof may I say teach us to walk humbly and should put us to our prayers yea to earnest importunities that God would be pleased once again to look upon his antient people with an eye of compassion and the rather should we be willing hereunto because there is hope in Israel concerning this thing for behold here the unspeakable goodness of God in a mystery made manifest by this scripture of the Apostle according to the commandment of the everlasting God this obduration which is upon Israel is but in part till the fulness of the Gentiles be come in Observe first It is but in part that they are thus hardened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In part I say not as if the Jews for the generality had not wholly rejected the grace of God for alas the judgment written in that respect is as it hath been said before come upon them to the uttermost the whole way of God for their salvation being hidden from their eyes but it is in part How because all the Nation hath not fallen under this judgement say some so Saint Austin Ex parte dixit quia non omnes excoecati sunt He saith in part because all are not hardened Epist 59. Tom. 10. Molli locutione significare vellet plurimos non omnes aut non omnino Grotius Ambr. Tom. 5. But if this were the meaning wherein lay the mystery For it was manifest by the Apostle himself and sundry others with him that there was a remnant of Believers among the Jews in those dayes according to the election of grace Rather therefore I conceive with Saint Ambrose He saith in part because this obduration was to be but for a time so that this restriction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not set by the Apostle as Calvin and others would have it to temper the asperity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as to be an extenuation of their sin for that appears still to be exceeding sinful but it referreth to Gods decreed boundary for the time of the worlds continuance implying that
in it Upon the whole matter then the Apostle by his variation of the Prophets termes seems to take away all scruples of the Jews Restauration First their Redeemer shall be their Deliverer who is both willing and able so to be willing by his relation unto them able because he is the Lord strong and mighty Secondly he shall come out of Sion because he is come unto Sion that is he shall from his Church by some powerful means that shall be used issue out a deliverance unto them because he came to his Church to be her Redeemer Thirdly neither shall their ungodliness that is their pertinacy in their present infidelity hinder this deliverance as some conceive by it an impossibility of their return for he shall turn it away from them and they shall no more turn unto it again Secondly it is observable Though the Apostle here varyeth from the Prophet in the formality of Israels conversion and deliverance yet he fully agreeth with him in the subject thereof that is Jacob For mark Neither of them both saith Ungodliness shall be turned away from Judah which was the remnant that God had reserved to the end that they should know that he was the Lord Neither do they say from Israel as distinguished from Judah which had been long ago driven into banishment But from Jacob as signifying all his posterity All I say not intending probably every particular person that should come out of his loyns but as ranked into several Tribes not one of them shall be lost but all shall be saved that is All of them in their several generations shall after this deliverance continue faithful with their God and never be separated from him any more Thirdly the Apostle and Prophet both engage the truth and faithfulness of God for the accomplishment of this deliverance in these words For this is my Covenant with them when I shall take away their sins With them that is without all controversie to be understood of the seed and posterity of Jacob as the whole current of the Apostles design in this Chapter makes it manifest and as hath been before sufficiently proved I demand then Hath God Covenanted with this his Israel to save and deliver them from their sinne and captivity when the fulness of the Gentiles is come in and when the Word is gone out of his mouth and past into a record in Holy Writ the Register of his revealed Counsels to his Church will he then retract it and not keep his Covenant O farre be it from any to put such an imputation of inconstancy upon the Unchangeable God Faithful is he that hath Covenanted who also will do it And now let us joyn these two together the Strength of Israels Redeemer and the Faithfulness of their God and who is he then that can doubt of their Restauration Object True indeed say some But that shall not be till the very instant of the consummation of all things when the work of Christ is finished the predeterminate number of Gods Elect filled up and a final period be ready to be put both to the sinnes and sufferings of all Gods people throughout the world Sol. I answer Should this be granted which yet is too tenaciously held by the Lutheran party it may well be demanded What advantage would accrew to the Churches of the Gentiles by the reception of the Jews How shall the world be enriched according to the word of the Apostle by their fulness more then it was by their fall and diminution if the world must be dissolved immediately upon their conversion I will not deny but this may be the glorious and blessed Catastrophe of the mighty acts of God upon the I heater of this world and that it is kept as a reserve by the providence of heaven to crown Messiah's victories and his peoples glory But that at the very first appearance thereof when the consolation of Israel and the riches of the Gentiles so largely promised in the Word and so earnestly expected and desired in sundry generations shall by the good hand of God be produced into act that the I say at the very rise and springing of these glorious manifestations of Gods Power and Faithfulness this stage should be taken down and the scene removed into another world as if the distinction between Jews and Gentiles should be continued there as it is here is not easily to be believed Undoubtedly God will so do this marvellous act that it shall for some time be had here in remembrance to the advancement of his own glory the honour of his people and to the everlasting confusion of the Prince of darkness with all his adherents Neither is this considence without sufficient warrant from the word of God for besides that which hath been already said to this purpose if we consult the Prophet Esay once again in the place before-mentioned and compare him with the Apostle in these very words that we have stood last upon we shall finde ground firm enough whereon to build this assertion viz. That this world shall continue for some generations after the Jews return from their finne and captivity Observe therefore When the Prophet had said The Redeemer shall come to Sion and unto them that turn from transgression in Jacob he addeth Esa 59.21 As for me this is my Covenant with them saith the Lord My Spirit is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord henceforth and for ever Which words I confess in the spirit of them are directed to the Church and the children of it assuring them that Gods Spirit and Word shall continue with them for their instruction in all things needful for their salvation But when the Apostle who with the Prophet is guided by the same infallible Spirit shall lead us further to an application of them unto the seed of Jacob after their Restauration we may safely conclude that they do carry also with them this sense as well as the former viz. That Israel shall when they are returned unto the Lord cleave unto him for some generations three at least wherein they shall continue stedfast unto the end Now that the Apostle intendeth the same with the Prophet in this particular as well as in any other before insisted upon seemeth to me very probable He doth not indeed intersert those very words of the Prophet having mentioned that already which was equivalent with them 2 Pet. 3.15 I or as the Apostle Saint Peter will have the long-suffering of God to be accounted Salvation so the Apostle Saint Paul in that he saith All Israel shall be saved reckons the pouring out of Gods Spirit upon Israel and putting his Word into their mouth together with their constant adherency thereunto throughout their generations according to the Prophecy written of them to be Salvation also
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