to the people of that Nation as Saint James also did yet withall he is very cautious herein to put them in minde of their duty to their own peculiar Guides that had the rule over them which we see he doth once and again in this 13 Chapter vers 7.17.24 But the truth is as it is said these reasons are but conjectural that which is to satisfie us in this point is this even so it seemed good to the Holy Ghost And thus I have given a large and clear resolution of this doubtful matter which indeed was but fit to be done because I do here oftentimes speak of the said Apostle as the sure and certain Authour of that Epistle Secondly Whereas there are sundry branches of this Treatise which do seem to have no affinity with the sense of the Apostle in the Text and consequently not to be connatural with the main Doctrine that is here insisted upon I answer First As Jesus Christ himself is according to the Apostles word All and in All Col. 3.11 That sea of living waters by whom all springs and rivulets of divine truth have their rise and original and unto which they must return again so is this Text as it is here interpreted not onely comprehensive of the whole mystery of Christ but also of the whole duty of man towards him And therefore that which is here written in order thereunto should not be accounted as an impertinent digression Secondly it is no new thing to finde corollaries and collateral intersertions superadded in a way of subserviency to the principal subject handled in Tractates either of a Theological or meer Humane Alloy For it is with Books as one very well makes the resemblance as it is with Trees these have some Masters and chief Branches in which the main Sap of the Root is carried but they have also some under-spriggs and water-boughs which by the vegetation of the principal Shootes do prosper the better and are made to serve both for ornament and fecundity to the whole Body Those have commonly some eminent subject into which their whole strength and stream runs but they have likewise sundry Parerga of less consequence annexed thereto which though abstractedly considered may seem to be at a wide distance yet being Methodically linked together have a coalescency imparting each to other both illustration and confirmation So is it here sundry resultancies and inferences do occasionally spring up in this Book as there do in all our Sermons that we undertake when the bloud and juyce of it runs chiefly into the Apostles sense of the Text viz. the Doctrine of the Eternity and Immutability of the Lord Jesus Christ which giveth life unto all the rest So that what the Evangelist Saint John spake of his Gospel which he wrote the same may I say of all that is contained in this Book These things are written that you might believe that Jesus is the Christ and that believing you might have life through his name But I hear what is further objected as that I multiply Quotations borrow the help of sundry Authours and do but actum agere bring the same crambe of words repeating what hath sufficiently been imparted to the World by others who have at large and with much perspicuity and serenity of spiritual Wisdome wriâ—ten of this subject Now though I have hinted at this before yet I conceive a necessity is laid upon me to rejoyn unto this Charge a full and clear Vindication First then this I say I know not of any that hath written of this subject so largely before me But this I know that both for the matter and manner of handling it as it is grounded upon that foundation which is precedaneous unto it I am alone without any competitours or pretenders whatsoever Secondly I do yield that I have in the carrying on of this Work consulted with Writers both Ancient and Modern and have thereupon not without good cause been the bolder to offer my conceptions to publick view though possibly in some places they may not be well resented finding them confirmed by those that have been worthily reputed burning and shining Lights of the Church in their several Generations who have born the burden and heat of the day in the Lords Vineyard and upon whose Labours we are now happily entred Yea more I have not onely consulted them but frequently made use of their Testimony rendring it in their own words sometimes to put by Imputations of Collusion otherwhiles for the Conviction of Adversaries alwayes to give full satisfaction to those who shall diligently apply themselves to a religious perusal hereof Nor am I at all ashamed to acknowledge what I have done in this kinde nor need I fear to be taxed with any Plagiary superinducements of other mens Labours though indeed as I have gone thorough my Neighbours Fields the Owners whereof I do for the most part signifie by name I have here and there plucked some Eares of Corn and fitted them for my purpose which by a natural propriety is challenged of all as a common right yet I have no where put in my Sickle and so can plead a justification in that particular Howbeit this I may without arrogancy make my Plea viz. My borrowing whatsoever it hath been is fully counter-ballanced with my lending again which though it be to be reckoned but as a poor Mite cast into the Lords Treasury yet it is secundum mensuram donationis Christi ac moderationem Spiritus dividentis singulis prout vult and may through Gods blessing be to the furtherance of the Gospel especially in regard of those interpretations of Scripture which I have here given to which no Expositors of Holy Writ nor any Authours whatsoever could lay any claim nor any of their Assertours can at this day for them All which I do humbly commend to the Churches Examination a List whereof I conceive fit here to present unto you though the Table at the latter end of the Book will give directions by Asterisks to the places where they are to be found Exodus 33.18 I beseech thee shew me thy Glory Exodus 33.19 And he said I will make all my goodness c. Exod 34.6 And the Lord passed by before him and proclaimed the Lord the Lord God c. Deut. 32.7 Remember the dayes of old consider the years c. Deut. 32.8 When the most high divided to the Nations c. Deut. 32.12 The Lord alone did lead him c. Deut. 33.5 And he was King in Jeshurun c. Psalm 2.7 I will declare the Decree c. Psalm 8.3 When I consider thy Heavens c. Psal 74.12 For God is my King of old c. Daniel 9.24 Seventy Weekes are determined c. Amos 5.18 Woe unto you that desire the day of the Lord c. Amos 5.19 As if a man did flee from a Lyon c. John 1.10 He was in the World and the World was made c. John 1.11 He came unto
as possibly he can and consequently that he might by degrees totally eclipse the glory of the Lord Jesus for he hates him with a perfect hatred and utterly frustrate in the end the great work of Redemption From this Forge it is I doubt not to say it that this old Antichristianisme now newly revived concerning the needlesness of the Knowledge and Faith of Christ under the Law hath had its forming and contrivance wherein some of late have exceeded above measure It would be too tedious here to intersert all that is written of this matter in a Book called Theologia Veterum and to give answer thereunto this onely would I know how the Lord Jesus could Quatenus Mediatour be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday If all that is said concerning Justification and Salvation not onely of the Fathers that were of old taken into Covenant with God but of the very Heathen not in and through Jesus Christ but onely by a general knowledge of God the maker of Heaven and Earth be true Doubtless there cannot be truth in both these assertions and if any shall assert Doctrines contrary to the express Word of Scripture whether it is better to hearken to the Holy Ghost or them judge you But I shall leave this matter to their second thoughts who have been too rash in spreading about these Anti-scriptural Paradoxes hoping that those who continue still too pragmatically Active therein will now find Cause to repent them betimes of their errour and retract it Onely I must here add if this Errour be to be repented of how much more that other which is made the ground of it and which doth indeed snatch the Crown off from the head of Christ not suffering him to have any thing to do at all in the salvation of his people from the beginning of the World to the end thereof viz. That God was pleased to make choice not of the Object but the Act of faith The T◠Credere as it is called to be imputed to his people for Justification And what I beseech you doth this signifie but that God was not so well pleased with his Son as with us poor sinful Creatures Or as if it stood with the Wisdom and Justice of God to make choice and accept of that which was imperfect for so is Faith in the strongest Believer considering it in the Act to make sinful man Rectus in Curia righteous in his Sight and to reject that which was most Perfect If this be not to dishonour both the Father and the Son I know not what is But as the Holy Martyr said of old in retam sancta Deliberatio non habet locum When such affronts as these are put upon the Almighty God we must not be mealy-mouthed how dares any man utter such a notorious untruth as this God was not pleased to make choice of the Object of Faith for our Justification If an Angel from Heaven should come and preach this Doctrine we should spit in his face and hold him accursed Can there be any thing in this world dearer to us then this that the Lord is our Righteousness Is not this the foundation of our Comfort here and of our hope that we may lift up our heads with confidence hereafter at the great day of Retribution against all the pleas of the Law and the clamours of the great Accuser of the Brethren what Doctrine is there that the Apostle Saint Paul doth more clearly and more frequently insist upon in all his Epistles then this that It is the Righteousness of Christ and Christ alone that is imputed to us for our Justification Rom. 5.19 1 Cor. 1.30 2 Cor. 5.21 Gal. 2.16 1 7 To give some instances Rom. 5.19 By the obedience of one that is Christ many shall be made Righteous 1. Cor. 1.30 Christ Jesus is of God made unto us Righteousness 2 Cor. 5.21 We are made the Righteousness of God in him Gal. 2.16 17. Knowing this a man is justified by the faith of Jesus Christ that is by Christ himself as is plain in the Verse next following Yea and the Apostle for himself particularly professeth saying I live not but Christ liveth in me Gal. 2.20 for I live by the faith of the Son of God See how he glorieth in the Object of his Faith as that which is the staff of his Life viz. of his justification in the sight of God without which he confesseth himself to be a dead man True it is Rom. 4.5 that he saith elsewhere viz. Rom. 4.5 Faith is counted for righteousness but that must be understood relatively as faith is fixed upon the object and as the object puts virtue into it otherwise we should make the Apostle to contradict himself and it is very observable that whensoever Saint Paul speaketh of faith in this point of justification he still renders it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is through faith or by faith as implying somewhat that we receive by faith but never thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for faith as if Righteousness were a recompense given unto us for the bare Act of believing Neither is it ever said in an active sense faith justifieth but by faith we are justified that is Passively by a forein Righteousness which by faith as the recipient onely is applied unto us When a beggar puts forth his hand to take an almes from a liberal man should he say mine own hand or the sense of my poverty that made me beg hath releived me in my want and have no regard to the Giver or to the Alms it self whereby his Life is sustained When our Saviour tells his Disciples Mat. 5.14 They were the Light of the World Math. 5.14 Joh. 1.9 did he then deny himself to be that light which lighteth every man that cometh into the World Joh. 1.9 A power is given unto Ministers of the Gospel in many places of Scripture such as properly belongeth unto God himself and his Son Jesus Christ As for example the works of Regeneration Conversion Remission of Sins everlasting Salvation what are all these but works far beyond the reach of man or Angel being such as hath been said belong unto God and Christ yet we know all these are by the Gospel ascribed unto Ministers 1 Cor. 4.15 Act. 26.18 Joh 20.23 1 Tim. 4.16 for they are said to beget men unto God as also to convert them opening their eyes turning them from Darkness to Light and from the power of Satan unto God to remit their Sins yea to save them but now because these things are spoken of Ministers in a way of subserviency unto Jesus Christ will any man be so void of reason therefore as to exclude Christ himself and say not Christ but Ministers do regenerate convert forgive and save those that do believe Yet thus do our adversaries argue in this case because it is said faith is counted for righteousness and we are justified by faith
for the sake of Christ and his Churches And now give me leave to premise an Apology for some things in this Treatise against which especially there may seem to lie some exceptions First I may possibly be adjudged too inconsiderate in fixing the Epistle to the Hebrews upon St. Pauls account because it doth not clearly appear as it is commonly conceived that he was the Authour thereof Secondly It may be said that here are sundry things inserted which have no natural co-incidency with the principal subject that is pretended As to the first of these Exceptions I know well there hath been some doubt made concerning the Authour of this Epistle for it hath been much controverted a long time whether it was Barnabas or Clemens Romanus or Saint Luke c. But for Saint Paul few were inclinable to entitle him unto it their reason was The style and idiom hereof seems to vary much from that which the Apostle ordinarily used in his writing neither doth he own it himself by setting his mark upon the front of it as he doth in all the rest of his Epistles but chiefly because the Writer of this Epistle acknowledgeth Heb. 2.3 that he had learned the Doctrine of Salvation from others which saith he was confirmed unto us by them that heard it Whereas the Apostle with very great confidence professeth that he never received if of men nor was taught it but by the Revelation of Jesus Christ which last exception is indeed the most material Gal. 1.12 but answered sufficiently by a late Writer as may appear in the margine Doctor Hammond The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us is not to be restrained to the writer onely but so as to comprehend those to whom he writes uti patet Tit. 3.3 Eph. 2.5 Neither is it any new or strange thing for St. Paul to confirme the truth of the Gospel by the testimony of others and tradition from them which saw and heard See 1 Cor. 15.3 Hereupon it seems that doubts have risen concerning this matter And it is further conceived by some that it would savour of too much curiosity to resolve such doubts For so long as we believe the Holy Ghost to be the Enditer what need we perplex our selves about the Writer As When a Prince will vouchsafe to send a Letter to any of his Subjects it would ill become them to be inquisitive with what pen it was written rather we should say of this Epistle as once it was said of the Book of Job Ipse scripsit qui haec feribenda dictavit Ipse scripsit qui illius operis inspirator extitit He writ these things that dictated them unto the Writer c. Nevertheless though it be granted that it may not be of absolute necessity to make too curious inquiry after all those Pen-men and actuaries whom the Holy Ghost employed in that excellent service of being the perpetual Registers of the great Council of Heaven yet neither are they to be quite neglected We rejoyce in the message of good tidings that is brought unto us yet that hinders not but that we may make the messenger welcome and if he be missing though his presence should not add to the Authority of the message yet we would seek him out that we might gladly know him Here in an Epistle sent unto us from God and the messenger is supposed to be missing Let now the name of God be magnified and his will herein revealed be embraced by us as it is meet with all acceptation But if the knowledge of the instrument by whom it is handed to us may any whit conduce to Gods glory in the removal of prejudices against the truth herein revealed or in the conviction of the enemies of the Lord Jesus Christ such as were the Arrians of old and the Socinians of late it is not fit that we should balke it especially when it is hinted unto us by the spirit it self in the holy Scriptures To say nothing of the Title prefixed to the Epistle it being no part of the Canon neither having been generally used by the Churches of Christ therefore not argumentative though it must be confessed it hath Antiquity to plead for it To let pass also the Salutation in the close which as the Apostle Saint Paul saith 2 Thes 3.17 is his token in every Epistle so he writes which might be more material but that it may be said Others in imitation of him do use the same Valediction too we have a more sure word of testimony whereunto we should do well to take heed and that is this Saint Peter the Apostle of the circumcision in his second Epistle which he writes unto the scattered Hebrews who were of his peculiar charge though dispersed into sundry remote Regions calling them therefore Strangers in regard of the places of their abode far distant from their own Country hath by a singular providence of God positively testified that his beloved Brother Paul and no other was the Writer hereof And to this purpose he gives us a plain demonstration 2 Pet. 3.15 Where he speaks of an Epistle of Paul written unto these scattered Hebrews which Epistle was it seems at that time extant and in high estimation among the faithful and which with other of Saint Pauls Epistles he commendeth as of equal Authority being as he saith written by him according to the Wisdom given unto him Now this Epistle there mentioned is very probably the same which in the Scripture goeth under the Name of the Epistle to the Hebrews otherwise how is the Church the pillar and ground of truth in holding out all the Oracles and whole Counsel of God if she hath been negligent in so eminent a part of her Depositum commended unto her by the Authority of two chief Apostles or as one saith lose Pauls Epistle and keep Peters that makes mention of it which is not with any colour of reason to be imagined We may therefore hereupon conclude that it evidently appears Saint Paul was the writer hereof But for that he here altereth his style and doth not put his Name unto this as he doth unto the rest of his Epistles there are sundry probable conjectures commonly for it given First the Jews had conceived against him a very great prejudice and least they should thereupon have rejected his writing with indignation he changeth his wonted style and omitteth his usual Introduction of Paul an Apostle c. Not regarding himself so that the word of God might run and be glorified Moreover he was design'd to be Apostolus Gentium the Apostle of the Gentiles as appears Gal. 2.7 8. Therefore thought it best here to conceale his Name and to waive his ordinary title least he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assume to himself also the Title of Apostolus Hebraeorum the Apostle of the Hebrews which properly belonged to another And therefore though he might in an extraordinary way be employed by the Holy Ghost in writing this Epistle
his own and his own c. John 1.14 The word was made flesh c. Acts 1.6 When they therefore were come together c. Acts 1.7 It is not for you to know the times c. Rom. 8.19 For the earnest expectation of the Creature c. Rom. 8.20 For the creature was made subject to vanity c. Rom. 8.21 Because the creature also it self shall be delivered c. Rom. 8.22 For we know that the whole Creation groaneth c. Rom. 8.29 The first-born among many Brethren c. Rom. 11.25 Blindness in part is hapned to Israel until c. Rom. 11.26 And so all Israel shall be saved c. Rom. 11.27 For this is my Covenant with them when c. Gal. 4.5 To redeem them that were under the Law that we c. Col. 1.15 Who is the Image of the invisible God c. 1 Tim. 2.5 For there is one God and one Mediatour c. Tit. 1.5 For this cause left I thee in Crete c. Tit. 1.7 For a Bishop must be blameless c. 1 Pet. 4.17 For the time is come that judgement must begin c. 1 Pet. 4.18 And if the righteous scarcely be saved c. Rev. 1.11 I am Alpha and Omega the first and the last c. The Interpretation of these Texts of Scripture Gentle Reader as they are rendred in this Treatise I do leave unto thy most serious consideration Not but that there are besides these sundry Expositions of other places of Scripture here also given that are not usual yet nevertheless may well be conceived to be according to truth without condemning those that have been commonly received These likewise you will meet with as you go along in your reading and will require your most ponderous meditations Onely I do desire that when you meet with an interpretation of the Holy Scripture which may seem somewhat strange unto you not to be hasty in passing censure upon it till you have found the whole discourse about it to be fully finished Again it will perhaps be objected unto me by some that I do here take but a slight occasion to be very large and vehement in maintaining the honour of our Church against her Adversaries by justifying the Order which she observeth in the Publick Worship of God and Ecclesiastical Government Whereto it may well be answered Is there not a cause When not onely the Church which is our Mother the most eminent Pillar and Stay of Divine Truth hath been miserably rent and torn by Schismes and Divisions but our Lord Jesus Christ himself also was very much dishonoured thereby being made by a sort of wretched people the very Authour and Fautor of their Divisions as if he had not been and were not still to be to his poor Church what the Text here insisted upon proclaims him to be viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same Cause enough then there is for every true Son of the Church to spend his Zeal in this Contrast upon all occasions and to marke them as the Apostle adviseth who cause these Divisions and Offences that they may be avoyded It must be confessed the late Schisme while it grew more and more prevalent in this Kingdome till it pleased God to reduce us to our pristine order by a merciful providence never to be forgotten did bring us especially of the Ministery into such a low despondency and pusillanimity of spirit that we had almost lost that Christian Valour yea and English courage pro aris focis for which our Church and Nation have in times before us been so much renowned But since the Lord God hath spoken who can but prophecy when deliverance hath been sent unto us by the out-stretched arm of an Almighty Power who can forbear to rejoyce in it And when God hath shewed us our Errour in suffering our selves to be deluded by a spirit of seduction who can but lament his back-slidings and appeare with his utmost strength in the vindication of that Truth and Church which have been so treacherously forsaken For my own part I do here in the truth and uprightness of my heart solemnly protest before God and men as I have been ashamed of my credulity in giving heed for some time to the cunning insinuations of those who pretended they were for the cause of God but were found Lyars so now though possibly it may be said of me as it was of Saint Paul 2 Cor. 10.10 that my bodyly presence is weak and my speech contemptible and therefore it is but little that can be expected from me that may be for the advantage of the Church in any kinde all which I will not deny yet I do and must account it my duty with that little strength that I have to endeavour what I can by all wayes and means the undeceiving of those poor seduced people who being bewitched with the like sorceries do yet continue in their perverseness against the Lord and against his Anointed What else should I do after so woful a defection that hath been among us when to my apprehension I hear often the word of our Saviour to his Apostle Saint Peter sounding in mine eares Luk. 22.32 tu conversus confirma fratres when thou art converted strengthen thy brethren Let no man therefore blame me for my forwardness and vehemency in this matter upon any occasion for I cannot but speak the things which I have seen and heard as the same Apostle also said yea let my tongue cleave to the roofe of my mouth and my right hand forget her skill how poor and slender soever it be if my tongue and pen both be not now ready for the Churches service to fill up the acclamation at the setting on the Head-stone of this great Work of Omnipotency in the re-establishment of Order among us both in point of Divine Worship and of Civil and Ecclesiastical Government with Grace Grace unto it Lastly I should now also be loth to be so far mistaken as that by giving new experiments of rendring the sense of Scripture otherwise then it hath been generally taken I should thereby incline to favour that upstart Sect of holders-forth of new Lights and new Truths against whom I have alwayes protested my dislike with much loathing and abhorrency and do still account of them no better then the smoke that comes out of the bottomless pit which would in time darken the light of the Gospel as much as the foggy mists of Popery ever did where it prevaileth Deplorable is their estate and accursed be their attempts whosoever they are that set up any of their pretended Lights in competition with the Holy Scripture and are not contented with that truth which hath already been revealed to the Church in those things that are necessary to salvation The bed of divine truth is green all the year long Cant. 1.16 no filthy weeds of spotted Errour so much as once appearing therein nor no room at all to be found
against Jesus Christ and the vain Sophistry of such as are seduced by him may somewhat appear it will not be amiss to answer two or three Objections which among many other have been forged in Hell against this comfortable and fundamental Doctrine Object 1 First That of Solomon Pro. 8.22 c. is much perverted by them to the derogation of Christ's honour and their own destruction It is indeed as the Centurists tell us the foundation whereon the Arrians and other Hereticks would build their Blasphemy but that it proves a burthensom stone unto them and grinds them to powder for the words of the Holy Ghost in that place do fully prove the co-eternity of Christ with the Father as it shall here evidently appear Wisdom that is the Lord Jesus Christ as the Arrians themselves do confess is there pleading her Pedigree and Extraction to the sons of men Pro. 8.22 which might demonstrate her Antiquity to the end that she might the better incline them to give ear to her instruction The Lord said she possessed me in the beginning of his way What that way is is not for us to search into for look how high the Heaven is in comparison of the Earth so are his waies far above our waies Es 55.9 Es 55.9 Before his Works of old I was set up from everlasting from the beginning or ever the earth was c. c. The meaning whereof in short is this I the Son was with the Father before the Creation and in the Creation of the world when he formed this great Fabrick with all the parts of it in his eternal purpose according to the good pleasure of his will and when he framed it likewise and gave it a being rearing up this glorious and beautiful Structure answerable to the pattern which I had seen with him in the Mount Now therefore having laid down the premisses she brings her inference V. 32. Hearken unto me Oye children c. This being the proper sense of the place what can our Adversaries make of it to the maintenance of their errour To pass by what the Jews and Samosatenian Hereticks say of it the former conceiving most absurdly that by Wisdom in that place is understood the Law which as they say was ordained two thousand years before the World was made to be the beginning of God's waies because they find in the 30. Verse two words which signifie two daies which they interpret to be two thousand years because a day with God is as a thousand years But this is such a dotage that the very reciting of it carrieth with it a Refutation The latter affirming that this Scripture is not to be understood of Christ but of the Virtue of God whereby all things were in the beginning created and ever since uphold and sustained In which Assertion they discover nothing so much as their impotent malice against the Lord Jesus For what is that Virtue or Wisdom of God but Christ the Son of God Luke 11.49 as appears Luke 11.49 1 Cor. 1.24 And if Satan had not blinded their eyes they might have seen that the very same operations which are by Solomon ascribed to the wisdom of God are elsewhere attributed to Christ the Son of God Heb. 1.2 Col. 1.17 But the Arians a more subtle Generation acknowledging the words as hath been said to be spoken of Jesus Christ yet took hold of this very Scripture using it as their Argumentum Achilleum to undermine the eternal Godhead of Christ for upon all occasions would they stil resort unto this even as the Papists do for their Transubstantiation to the words of our Saviour Mat. 26. And accordingly would the Orthodox appear in the vindication of it Cem. 4. cap. 10. From whence arose many sore troubles to the Church and frequent fierce controversies in those elder times If it be demanded Q how this Scripture which is so clear against them can be so much perverted by them I answer A. It is very well known that the word in the 22. Verse which is rendred in our Translation Possessed me was by the Septuagint translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Created me making the Verse to run thus The Lord created me in the beginning of his way And thereupon did these wretched Hereticks with open mouths most impudently proclaim to the World their cursed errour which was That Jesus Christ who is here called Wisdom is a creature and not the eternal begotten Son of God the Father This in short was the rise of this Cavil which may easily be removed by these following Answers First That Translation of the Septuagint though it be of great Antiquity and much account in the Church yet it is not Authentick not being given by the immediat Inspiration of God and therefore too weak a foundation to bear up an Opinion in a point of faith which is not warrantable from the word of Truth Secondly It is possible that that Greek Translation might be right enough at first but might since either of purpose or casually by reason of the affinity of words be depraved that is that whereas they had rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Eta from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possiden that is Possessed me it was afterwards either by some deceitful or inconsiderate hand turned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Iota from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Created me Thirdly If it were so or not so is it not a thing much to be lamented that poor worms of the earth should so presumptuously descant on the Dignity and Prerogative Royal of the Son of God yea depose him from the Throne of his Glory upon the account of a small Title only which it not of any moment whether it be taken one way or other for the Original word as it seems had anciently both significations viz. To Possess and to Create Fourthly Some Writers both Ancient and Modern do give an answer hereunto in this manner The Eternal Generation of the Son of God is sometimes called Generation and sometimes Creation because it is so ineffable that it cannot fully be expressed by any one word for Generation signifieth a Production in the same substance but with a certain mutation in the Begetter but Creation signifieth a Production of another substance yet without any mutation of the Creatour Now the Son of God is so produced as that he receiveth the substance of the Begetter and therefore in that respect he is said to be Begotten but he receiveth it without any mutation or alteration of the Begetter and therefore in that respect he may be said to be Created not that his Eternity should thereupon be called in question or that he should be thought to be a Creature but that from both these words we might receive what was fitting and reject what seemeth to be unfit in the right understanding of this unexplicable Mystery This Answer being pertinent to the matter in hand I have
was before the Creation thereby setling him upon the Throne making him co-eternal with God and to be of the same nature with him and the first begotten of every creature by which words he puts the Crown upon his head giving him the Sovereignty and Dominion over the whole Creation The length in that he is before all things and that by him all things consist The bredth in that he is the head of the body the Church extending his Influences Wisdom Care and Providence as the head useth towards all his Members The depth in that he became in time the first begotten also from the Dead that as he was the Creatour and Lord of all Living so when poor Creatures had by their rebellion against him brought themselves under the power of Death even then did he by his dying and triumphant rising again become their Restorer and Deliverer also that so in all things saith the Text he might have the preheminence Now then when the Apostle is in so high an elevation taken up with such a glorious description of the Lord Jesus ascribing unto him his several Excellencies according to his several Relations wherein he standeth to his Father to his Church to the whole Creation is it fit for low-spirited men loaden with lumpish thoughts of the creature to force him to stoop unto them by obtruding a sense upon him which never entred into his thoughts once to imagine Yea which would make him contradict himself as we say in the same breath for to be the uncreated everlasting Image of the invisible God and to be a Creature in one and the same Nature are teto Coelo directly opposite each to other as the East is to the West But without controversie there is truth in the Apostles words and no lye at all Whereas therefore he saith of Christ That he is the Image of the invisible God the first begotten of every creature He makes the latter Clause the consequent of the former connecting the whole in this manner The right of Primogeniture is in Christ because he is the Image of the invisible God and in that regard do all Creatures visible and invisible derive their Being from him some having more noble impressions of his Image upon them then others according to their rank and order in the Creation as it hath been contrived and established by the wisdom of the most High For example such as have life in them by an internal principle of Nature are in a higher degree of honour by their conformity unto Christ then those Creatures that are without life for life in whatsoever subject it be whether intellectual rational sensitive or vegetative is a Rivolet springing from that divine Fountain that is in Christ amongst which sorts of living creatures there is also a gradual Propinquity to the Fountain according to which propinquity they have all their several quicknings and vital operations The Evangelist S. John intimates so much when he saith In him was life and the life was the light of men John 1.4 Haec vita est lux non Brutorum c. ad quae ilâ—a non pertinet sed hominum Sic Musculus That is that Christ had a special care and respect towards Mankind and that the life which is in him is not so gloriously manifested toward the other creatures that are inferiour to man And now to speak freely my poor judgment concerning this Primogeniture of Jesus Christ by way of instance as it hath respect to Angels and Men. Whereas Christ is called the first born doth it not imply that he is Intellectus Primogenitus the first begotten Intellect in reference to the Angelical Nature becoming thereby the first Mover thereof and giving it a Being according to the counsel of his own Will Doth it not signifie also that he is Ratio Prin ogenita the first begotten Reason in order to the Rational in which respect it may be probable he is called by the Holy Ghost in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reason rather then the Word displaying his Beauts in every particular Soul as seemeth good unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.10.14 Which Intellect and Reason were indeed originally of the Essence of God derived unto Christ by an eternal and unconceivable Generation the Image whereof was from him devolved upon Angels and Men though not in that manner as was upon Christ himself the Essence of God being that way incommunicable to any creature for as he is the first begotten of every creature giving unto every Species his proper portion of Entity Rom. 8.29 John 1.18 and the first begotten among many brethren giving them the priviledge of Children so is he the onely begotten of the Father reserving to himself his own natural Interest and peculiar Prerogative According to this sense which I have here given the Apostle is I conceive to be understood in the fore-cited place of the Epistle to the Colossians to which I confess I do the more willingly incline because the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only to be rendred first born or first begotten but by a transposition only of the Accent as appears here in the Margine which is allowable it doth signifie also The first Bringer forth of every creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pario making Christ thereby as he is indeed the Ens entium the Original of all Beings in the world and to be as he is called Rev. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The efficient Principle or Authour as the word also means of the Creation whereof more shall be said hereafter And now to conclude let that which hath been said suffice to shew the invalidity of this Objection also drawn from the mis-construction of the Apostles words concerning the Primogeniture of Jesus Christ I grant there are some Writers both ancient and modern who to avoid this Objection which hath been here alledged maintain it to be meant of Christs Humane Nature but the truth is it is not so to be understood as it hath been here made to appear but of the Divine for Christ is not properly the Son of God according to the flesh and therefore never in that sense said to be begotten and yet notwithstanding the aforesaid Heretical Cavil over-thrown likewise Thus briefly as I was able poorly enough God knoweth yet according to the grace given unto me have I insisted upon this great Mystery Let us now improve it for our edification A threefold improvement may be made of this Doctrine considering it 1. With a reference unto Christ himself 2. With a reference unto his People 3. With a reference unto his Enemies First In respect of himself it concerns us to be very wary and to keep our distance not presuming to speak of what we have not seen Therefore as for Yesterdaies work what was done before the foundations of the World were laid it is not expedient doubtless to search into Clouds and thick
10.13 Heb. 10.13 and therefore is not to be engaged in it self by such a government over men as is here pretended Add unto this his Office of Mediatourship he must not relinquish with reverence be it spoken till he hath finished his whole work that is brought the righteous God and poor man together again who were set at a distance through the Interposition of the Devil In order whereunto he did assume the Humane Nature and in his own person joyn it to the Divine that so by virtue of this Union and in the execution of that Office which was annexed unto it he might Malgrè all the malice of Hell bring many Sons unto glory But now to lay down this Office by leaving the holy place where he is once entred before he hath perfected the Atonement which will not be till all the Elect be delivered out of the reach of Satan would be so great a dishonour to the Divine Majesty that it could not well be repaired by Wisdom it self Perhaps it will be said these are great words be it so but they are also most true And therefore that disservice that is done unto Christ by these Fifth Monarchy-men as they are called in ascribing unto him such a power as they have fancied for it is but the corrupt fruit of their own Imagination as will appear in the end must needs be very great likewise That they do promote the Design of Antichrist is also clear though they perceive it not For hath it not been the Masterpiece of Rome in the setting up of the Popes Vicegerency under Christ to make all the Powers of the Earth stoop unto him yea to render them in time altogether useless save in what he shall ex Cathedra dictate unto them It was said of him by one who knew well what spirit he would be of That he opposeth and exalteth himself above all that is called God or is worshipped So that to despise Dominion 2 Thes 2.4 and to speak evil of Dignities much more to overturn Order and Civil Government which in infinite Wisdom and goodness hath been established by God in the World must needs be an acceptable Service done unto Antichrist as very much conducing to the carrying on of his pernicious Design and it will sooner be preparatory thereunto then any whit to the advancement of Christ's honour But to let this pass If the word of Truth the Will of the faithful God revealed in holy Scripture be constant and perpetual then may we safely say That this present way which is now in being of the dispensation of Divine Power and Providence in the government of Mankind shall never be changed The Apostle adviseth that every Soul be subject to the higher Powers enforcing it with a Reason that must ever prevail upon the Consciences of men for saith he the Powers that be are ordained of God Rom. 13.1 He exhorteth also that Supplications Prayers Intercessions and giving of Thanks Rom. 13.1 be made for Kings and for all that are in Authority 1 Tim. 2.1 2 3. adding also such a Reason that will undoubtedly over-rule the hearts of those that fear God for saith he This is good and acceptable in the sight of God our Saviour Again Put them in mind saith he to Titus to be subject to Principalities and Powers to obey Magistrates c. Implying that though they would be apt to forget mans nature being ever since it was depraved by our first Parents Ambition wondrously inclinable to an irregular exorbitancy yet they should know this was their duty as well as any other that was given them in charge by the Gospel And now I appeal unto all that are not willing to be deceived whether all this doth not clearly imply the perpetuation of these Powers for if they should not continue unto the end this word of command and exhortation would be altogether useless and impertinent which is an Imputation not to be put upon the words of the Wise yea of Wisdom it self If any shall say yea there shall be a Government to the end but not of a Humane Constitution the Apostle S. Peter will presently stop the mouth of this Objection with that express word of command which he giveth saying Submit your selves to every Ordinance of man for the Lords sake 1 Pet. 2.13 14. whether it be to the King as Supreme or unto Governours as unto them that are sent by him All this then being the undoubted Verity which the Lord Jesus Christ by his Apostles and Servants hath made known unto his Church and which whosoever will peremptorily deny let him expect a Conviction with a manifestation of Gods displeasure what is it that will be objected hereunto What Rather then fail the holy Scripture shall be forced to furnish men with Evasions and Truth shall be set in opposition against in self But O man who art thou that makest this jangling between the words of Truth That turnest the Rule of the Righteous God into crookedness and deformity Is it meet to say to the Eternity of Israel Thou art not the same Fie upon such Blasphemy Let God be true and every man a Liar His words are not Yea and Nay but Yea and Amen pure words as silver tried in a Furnace of earth without any the least dross of falshood or prevarication purified seven times It must surely therefore be some strong delusion that puts men upon this Satanical Sophistry to make Truth contradict it self And what is it that is alledged but some obscure Prophetick places of Scripture the Interpretation whereof will be better known by a patient waiting for the Accomplishment if they be not already fulfilled then by a rash and hasty determination to the dishonouring of the holy Spirit in the invalidating of other places that are plain and clear without any shadow of Ambiguity whatsoever And let these Fifth Monarchy-men themselves judge whether it would not be safer and become them better to submit to the express Commands of the Holy Ghost in Scripture then tenaciously to lean to their own understandings in giving a peremptory sense of some dark and dubious Prophecies to the contradicting of those Commands But to close up this whole matter I suppose that now after all the pretended challenges that have in these times been made by parties to promote the Magistrates Interest it will begin to appear unto all men who are willing to see whose Principles are and have been notwithstanding all their flattering Pretensions Antimagistratical Having thus removed the before-named Objection that lay in our way and made manifest the truth of that Proposition which tended to the clearing and illustrating of our Solution of that Objection viz. That Government is an Ordinance of Divine Authorization made to be subservient unto Christ in his great work of Preservation and for that end to be continued so long as the World endures Let us now come to make use of this Doctrine concerning the Immutability of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Law maketh the Son high Priest who is Consecrated for evermore I answer first Although the Word of the Oath as it is mentioned by David came after the Law given upon Mount Sinai yet the Oath it self might notwithstanding be made at the first making of the Covenant and so the word of the Prophet implies being rendred in the Pretertense The Lord sware as a thing that had been done long before Secondly If the Law there be to be taken with a reference to the Covenant of Works given to Adam of which Covenant the Law given upon Sinai was in some respect a Renovation then it will be clear that this Oath was made in the time prefixed viz. upon the passing of the new Covenant Thirdly If it should be limited to the time after the Law was given by Moses yet it appeareth not by the words of the Apostle that the Priestly Office of Christ was not effectual before for though it be rendred in our English Version The Word of the Oath which was since the Law maketh the Son c. yet it is not so in the Original the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Maketh not being in this latter clause of the Verse as it is in the former but possibly some other word signifying a Confirmation of the Son in his Office may be there by the Apostle understood or the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may carry with it such a signification But in these things I shall submit unto better Judgements Secondly The Order according to which Christ's Priesthood is confirmed is the Order of Melchizedek who this Melchizedek was is needless here yea unlawful at any time to search out But for his Order we are to enquire unto it And albeit he himself was not known by name in the world till about 2000 years after the Creation and consequently no real resemblance could be made of him before that time yet that hindreth not but that Christ's Priesthood from the beginning might be said to be according to his Order in the purpose and foreknowledge of God and have a virtual operation long before though the actual susception and administration of the Office by Melchizedek was not till 2000 years after By order then or similitude as it is called Heb. 7.15 Heb. 7.15 is meant the state or condition of Melchizedek in the execution of his Office and that was according to the words of the Apostle After the power of an endless life for he was without father Heb. 7.16 Heb. 7.3 without mother without descent having neither beginning of daies nor end of life according to his Scriptural being The meaning whereof in short is this His Priesthood was an everlasting Priesthood Answerable hereunto and home to our purpose such also is the Priesthood of Christ viz. An everlasting Priesthood for as Melchizedek in his Scriptural being had neither beginning nor end but a Priest he was before any mention is made of him Gen. 14.18 And the Apostle saith of him also that he abideth a Priest continually Heb. 7.3 So in like manner was the Lord Jesus Christ in effect a Priest long before his appearance in the world according to the flesh and continueth to be a Priest still now when he hath left the World Thus doth this Scripture witness that Jesus Christ was a Priest yesterday The next Scripture that we shall make use of to this end shall be that of the Apostle Heb. 5.1 Every high Priest taken from among men is ordained for men in things pertaining to God Heb 5.1 that he may offer both Gifts and Sacrifices for sins Where we may see the properties of the high Priest described to shew the truth of them in Christ which upon due examination we shall finde to be fulfilled by him Yesterday as well as to day First It was requisite that the high Priest should be sever'd and set apart from the common multitude for so the words there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is being taken from Men do most properly signifie Ex 28.1 Thus was Aaron and his Sons sever'd and set apart for the Priests Office by the commandment of God And as the Aaronicall Priest was thus sever'd so was Christ for though he had not his bodily being amongst men till he was made of a woman yet he was set apart and destin'd by God to be the Priest of his Church from the beginning and his Office was virtually in force before his solemn and publick undertaking thereof in the daies of his flesh Which Assertion that it may not seem strange I shall endeavour to make it plain by an instance of somewhat the like nature When our first Parents had by their Disobedience thrown themselves under God's Displeasure all the whole Race of Mankinde was then involv'd in the same Hazard all of us I say were then before we had such an Alternate being as we have had since in the World by succeeding Generations brought under the Axe of Divine Justice and that by such a way and manner which we are not able now to comprehend every Mothers Childe as we say in our ordinary Proverb stood then at the Bar of God's dreadful Tribunal ready to be haled away to execution And this I suppose will be easily granted Well then If we were all present at that time in a likely way of an everlasting Perdition How came it to pass that a Pardon was then Actually given to some and Potentially for others if Christ our high Priest was not according to his Capacity of being a Mediatour at time present also But being so as continual experience hath given clear demonstration he was then unquestionably set apart by the Father from the common multitude to perform that Office which Office I say he then began and afterwards continued it in the first-born one Generation after another before the Law putting an excellency upon them and their Offerings which gave them a special Interest in the favour of God above their Brethren Again when it seemed good to the Divine Wisdom under the Law to divert the course of holy and religious Service at God's Altar from the first-born to the Tribe of Levi even those Levitical Priests had Christ's Concurrency with them in the execution of their Office for when God had commanded Moses Ex. 30.30 to Anoint the Priests with sacred Oyl Ex. 30.30.32 in the 32 Verse he forbiddeth to Anoint man's flesh with it How shall we untie this Knot saith Bishop Downham Priests must be Anointed with the holy Oyl but men may not Surely it implieth that that Priesthood surpassed the height of all humane Excellency because of the Relation it had to Jesus Christ in his virtual Concurrency with it It appeareth then that Christ was set apart for this Office from the beginning Again the high Priest saith the Apostle is ordained for men in things pertaining to God That is was appointed to employ all his Office with God for man's good He
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
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
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
unto him in heaven and in Earth The exercise of which power he would first have to be manifested in discipling whole Nations of the Gentiles Matt. 28.18 19. receiving them into Covenant by the Sacrament of Baptisme as the Jews were by the Sacrament of Circumcision Where the word Nation in order to the Gentiles must without controversie be taken in the same sense as it was with a reference unto the Jews for as the Nation of the Jews was made up of all sorts and sexes old and young so in like manner are the Nations of the Gentiles And because his commission which he then gave unto his Apostles was not formed according to the erroneous fancy of these deluded people who in effect render it thus Go and Disciple all men But thus Go and Disciple all Nations baptising them in the name c. And Children being a part of the Nations we may conclude without any hesitancy that the intent and purpose of the Lord in this commission to his Apostles was that they should wheresoever they came baptise the Children as well as the Parents And seeing he came to break down the wall of partition that was between Jews and Gentiles which was actually done in the execution of this Commission It is not to be imagined that he would by it set up a partition-wall between Parents and their Children so as that they should be at as great a distance the one from the other in point of eternal Salvation as Heaven is from Hell A thing he never did in all the Ages before and undoubtedly whatsoever these Dreamers may blasphemously prate against him He hath not done it now because he is still the Same I will not dwell any longer upon the Conviction of these obstinate people least the more reason be shewed unto them out of the Scripture to lead them into the way of truth they be thereby according to their usual wont the more hardened in their errour The Lord open their eyes that they may see betimes what dishonour they bring unto Jesus Christ in the diminution of his power by their frantick Opinions What disturbance they create unto his Church and consequently what hazard they run notwithstanding their conceited assurance of their own everlasting Salvation We have now done with this second particular viz. Jesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Same to day which he was yesterday that is The Same to his Church in the time of the gospel which he was in the time both before and under the Law CHAP. III. Sheweth how JESUS CHRIST shall continue to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same for ever Vnto his Church WE should now according to our prescribed method come to speak of the third course or computation of time here mentioned in the Text and of that which is predicated of it viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ the Same or the onely He for ever But to avoid Prolixity which hath already spun out the former parts into a greater length then was intended we shall not distinguish this into several propositions as hath been done with those before Neither indeed can we be able to speak of what shall come upon the Church in the continuation of this day of the Gospel to the end of the world Onely this we can say because the Holy Ghost witnesseth it That persecutions and Afflictions do abide it but withall that Jesus Christ will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto it which he ever hath been Hereupon therefore shall we fix the short remainder of our discourse deriving some inferences from it for the further edification of those that take pleasure in beholding the immutability of the Lord Jesus Observe then In the midst of all the various changes and chances that may come upon the Church to the end of the world Jesus Christ will be unto it still The Same No variableness nor shadow of turning shall ever be found in him either in his Mediation with the Father or in the dispensation of his power among his people But he will be Semper idem Alwayes the Same Now herein we can but speak of the exercise of Christs Mediatory office as we have already done and therefore it will be needless to spend many words about it As he began so he will continue to be the Prophet Priest and King of his Church The same word of truth which he hath revealed he will still continue no addition unto it or diminution from it will he ever suffer his Gospel is an everlasting Gospel Rev. 14.6 1 Pet. 1.25 His word abideth for ever And if an Angel from Heaven should come and preach any other we must therefore much more will he ho'd him accursed Gal. 1.8 He is a Priest for ever according to the oath of God not to be retracted saith the Prophet Hath an unchangeable Priest-hood saith the Apostle Ps 110.4 Heb. 7.24 A Priest established in his Dignity as master and Lord by virtue of his Son-ship not like unto the servants the Priests of Aaron's order Who when they entred into the most Holy place were not there to sit but otherwise to execute their office according to the order prescribed unto them by Moses Heb. 10 11 They stood as became servants saith the Apostle ministring before the Lord. But Jesus Christ when he had offered one Sacrifice for sins for ever and according to the Law entred into the holy place to finish the Atonement Sat down on the right hand of God noting the perpetuity of his office according to the dignity of his person and that he ever liveth which was not possible for any other to do to make intercession Dan. 7.14 Mach. 4.7 His Throne in like manner is for ever and ever His Kingdom an everlasting Kingdom and his Dominion endureth throughout all Generations No Salvation then to be expected for ever Act 4.12 but onely by him No other Name under Heaven given among men from the beginning of the world to the end of it whereby we must be saved For before him as he saith of himself there was no God formed Es 43 10 or rather as it may be rendred nothing formed of God for any such purpose as to be a Saviour Ec. 2.12 Ps 145.11 12. neither shall there be after him What alas can the man do that cometh after the King What He may speak of the glory of his Kingdom and talk of his power to make known to the Sons of men his mighty acts and the glorious Majesty of his Kingdom But to imitate him in his power and his mighty Acts or to compare with him in the Majesty of his Kingdom would not onely be a contempt cast upon his Crown and Dignity but an utter impossibility and a meere vanity for men or angels to attempt it They poor Creatures being infinitely unfit and unworthy must let that alone for ever and they that will expect it of them will finde it to be folly
in Heaven as he doth by faith here upon Earth 1 Cor. 13.8 Love saith the Apostle never faileth Not the Love of Christ to his Church nor the Churches Love unto Christ even in respect of their relation to each other begun here in this life shal ever suffer the least diminution First I say the love of Christ to his Church as it is his mystical Body shall never be out-dated For amongst us saith the Prophet Malachy Mal. 2.16 He hateth putting away therefore much less will he himself give his Church in Heaven when he hath presented it a glorious Church not having spot or wrinkle or any such thing c. a Bill of Divorce but will ever own her and delight in her as his beloved Spouse having loved her he loveth her unto the end yea and beyond the end to all Eternity And for the Churches love unto Christ in Heaven How can it chose but be more enlarged Partly because she will ever look upon Christ as one that had been when time was her faithful Mediator and with eternal acclamations will applaud him as her Saviour who hath brought her to life and immortality when she was near unto death and everlasting ruine But chiefly because the love of the Father wherewith he loved Christ shall Job 17.26 according to Christs own prayer be in her that is take full possession of her and consequently as it is added in the same place will Christ himself be in us likewise as the blessed result of that infinite love of the Father towards his Elect people For a further opening of this extraordinary point and because it hath not had that regard given unto it as it deserveth it being seldom thought upon I shall here crave leave to write the more freely of it And first let me once more insert the judgement of the aforesaid Divine in his writing unto me concerning this matter whose words I do offer to the consideration of the wise and godly The Saints saith he speaking of their estate in Glory after the resurrection are sealed up to God by his name formerly written in their forehead as it is Rev. 14.1 Rev. 14.1 Nor is the name of the Father onely said to be written upon them but the new name of Christ is also written upon them and the name of the new Jerusalem which cometh down from Heaven as it is Rev. 3.12 And their names once written upon them shall never be blotted out again therefore Christ shall be for ever in them by his name written upon them Rev. 3.12 For by the impression of their names upon them they are fitted to receive eternally the influence of the Fathers and the Sons love And I conceive that when the work of Christs Mediation shall be at an end and that Christ shall give up all those whom he hath brought to glory unto the Father that the Father may be all in all in them That then Christ also as to them shall receive a new name by which he shall be in and over them for ever For Christ as he is the head of the new creature to purchase life eternal to all that are to be brought unto the Father so now since he hath purchased that life he hath gotten a name above every name And when he shall have brought all the redeemed unto the possession of the life prepared for them then shall they become his fulness and by their conjunction to him he shall have a new state of glory as the fruit and effect of his Mediatorial administration shining upon him which I take to be his new name which then also shall be written upon his redeemed for ever And they shall be exalted to sit with him in his Throne as he was exalted and sat with his Father upon his Throne Rev. 3.21 Rev. 3.21 By all which saith the said writer I conceive it is evident that in the state of eternal glory Christ shall be in us as the fountain and head-spring of life eternal unto all mankinde over whom by and in the Fathers love and name which he hath declared unto them and put upon them to remain for ever and to be all in all with them He shall shine in his own everlasting love and new name Thus he Whether or no according to truth judge ye I might in the pursuance of this subject alledge sundry other places of Scriptures that have a tendency hereunto Luk. 1.33 viz. that of Luk. 1.33 Where the Angel Gabriel tells the blessed Virgin that that holy thing that should be born of her should reign over the house of Jacob for ever and of his Kingdome there should be no end Which was also foretold by Daniel the Prophet Dan. 7.14 Where speaking of the Messiah Dan. 7.14 he saith his Dominion is an everlasting Dominion which shall not pass away and his Kingdome that which shall not be destroyed Both which places St. Austin with much vehemency referreth to Christs Kingdome over his Saints in Heaven In securda parte quaestionum ex Nov. Test Tom. 4 Rom. 8.17 Et qui horum testimonium retractandum putat saith he perfidiâ plenus est that is whosoever he be that shall judge their witness viz. of the Angel and Prophet to be of no force is himself full of falshood I might also add what the Apostle saith Rom. 8.17 That the Saints shall be heirs of God and joynt heirs with Christ which clearly implieth that his relation to his Church as the first-born among many brethren and chief heir shall continue for ever And that of Eph. 5.26.27 Where it is said that Jesus Christ gave himself for his Church Eph 5.26.27 c. That he might present it to himself a glorious Church c. Yea and that also of Rev. 19.9 might very well be insisted upon to this purpose where mention is made of the Marriage Supper of the Lamb Rev. 19.9 Coeâ—a eo quod est ultima refectio Rev. 21.23 which signifieth that ultimate rejoycing which the Church shall have with her Lord and Husband in Heaven where the light not onely of God but also of the Lamb shall shine and gloriously encompass about the Bride the Lambs Wise which is the new Jerusalem that is the Church Triumphant for ever But I forbear to prosecute this Point any further let us now summe up the Premises together and when we have answered an Objection that is considerable we shall put a period to this whole matter I say therefore if the Personal Union of both Natures Divine and Humane in Jesus Christ shall never be dissolved which will heighten marvellously the Glory of the Saints in Heaven And the Mystical Union between Christ and his Church shall also uncessantly continue in Heaven to all eternity who is there that is not destitute even of the light of Reason but will infer that Jesus Christ will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same to his Church for ever in Glory which
not we also grown wanton with our wealth gadding about after vanities that cannot profit us When they were cast out of favour we were reconciled to God who were before strangers yea enemies unto him But have not we also many a time vexed his holy Spirit by our treacherous Apostacies as much as they And how then shall this be remedied Which way shall we have our wants supplyed Our breaches repaired Our hearts more established in the truth Doth not the Apostle who is of counsel with the Almighty in this case and therefore knew best the way of Divine dispensation of grace toward us doth not he I say tell us here plainly how all this shall be brought about to our exceeding great advantage viz. by the reception of this people into favour restoring them again fully to their dignity and preheminence among the Nations Not indeed as a meritorious cause therof that is far from the Apostles meaning but in a way of subserviency to that providence which ordereth all things for the good of Church And now let it be considered How great is that goodness which God hath laid up for his people even before the Sons of Men in the latter dayes May we not then expect a more plentiful effusion of his Spirit in the powerful operations of it upon the hearts of Believers And that all those pestilent heresies wherewith the Christian Churches among the Gentiles have been miserably infested even almost unto death should be thrown to the Moles and to the Bats The jarring and jangling sound of Schisme no more to be heard in their Assemblies and instead thereof both Jews and Gentiles to be united together in a most entire and indissoluble bond of Brother-hood And when this fulness of happiness shall come upon the Gentiles as it will surely happen unto them upon the fulness of the Jews the Apostle himself being witness may it not be reckoned according to the Apostles word as it were a new life from the dead I demand therefore again Are these things so Hath God determined to advance so much the interest of his Church by the Restauration of the Jews and is it meet that we should stand cavilling at it Shall this our Apostle thus magnifie his office and with a paternal care of our good argue so irrefragably in our behalf and should we like a company of wayward children with unkinde Recalcitrations spurn against his office and our own happiness vilifying the one and as much as lyeth in us nullifying the other How these Quaere's may be answered together with many other that might be gathered from the following branches of the Apostles arguing about the facility of the Jews Restauration shall I say be left to their consideration who not onely causlesly call it into question but peremptorily deny that the Nation of the Jews shall ever be reckoned among the Nations of the world any more and so consequently asperse the Lord Jesus Christ with inconstancy towards this his first beloved people as if he would not be ' O' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them the Same to the end which he hath been from the beginning If any shall say That to put these Quaere's in such a manner is to beg the Question that is To conclude that for a truth which is in controversie whether it be so or no. I must answer If the Apostles arguing hitherto will not satisfie and that neither Possibilities nor Probabilitics heaped together will down with gain-sayers to draw them to a conviction we have a more sure word of Testimony given here in the close whereunto they should do well to take heed least unhappily they be found even to sight against God To the end therefore that no man might in this case plead ignorance which is commonly the mother of arrogance Hear what the Apostle addeth vers 25 26 c. I would not brethren saith he that you should be ignorant of this mysterie lest you should be wise in your own conceits that blindness in part is happened unto Israel until the fulness of the Gentiles be come in and so all Israel shall be saved c. I know well that these very words of the Apostle are also wrested by some to another sense as there will not want cavils against the clearest demonstrations of Truth to the worlds end And if we should give an ear to whatsoever may be suggested unto us by opposite parties we shall never be free from hesitancies in the interpretation of any Scripture nor in the asserting of any Doctrines though never so fundamental Let this present Scripture be look'd upon but with an unprejudicate eye and be considered in the most plain and grammatical sense of it and then see whether it doth not precisely determine this point viz. That there is a time approaching wherein the Jewish Nation shall be restored and become a glorious converted Nation again which God will own for his Beloved people notwithstanding all their unkinde rebellions against him To afford some help herein observe First the Apostle speaks of this matter as of a mysterie and therefore should the more diligent heed be given unto it A mysterie indeed it is First in regard of the origination of it being sprung out of the profound abyss of Gods infinite wisdom and knowledge Secondly in regard of the progress of it being much opposed by the infidelity of men who are and will be slow of heart to believe it Thirdly in regard of the unsearchable way and manner how it shall be acted when in the fulness of time it shall be brought to pass in the world however therefore men do sleight it the Apostle it seems makes great account of it Secondly He adviseth the Romans to take special notice of it I would not brethren saith he have you ignorant hereof c. As if he should say beware that you do not out of a fond conceit of your priviledges above the Jews cast this mystery out of your thoughts as a thing impertinent to your cognisance for you are concern'd in it and that which is revealed of it will certainly be required of you Thirdly He procedeth to a description of the mystery so far as it was revealed unto him by the Holy Ghost Non enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat nâ—â—tilationâ— alic jus partis sic in oculis coecitatem sigâ—isicat Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quâ—d indâ—atioâ—eâ—n significat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calluâ— five dâ—â—itâ—es in 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. call â—n 〈◊〉 sâ—em 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ungo Blindness as we read it in part is happened unto Israel untill the fulness of the Gentiles be come in and so all Israel shall be saved Where first that we may the better poise this mystery let us a little by the way consider the judgement inflicted upon this people which alas alas we finde to be exceeding great So much doth the word
that should not be wholly spent before this obduration of theirs should be wholly removed from them and when that shall be the Apostle here tells us when the fulness of the Gentiles is come in If any shall demand what this fulness of the Gentiles is I must answer with Origen Quaerit ista plenitudo gentium unus solus not it unigenitus eâ—us c. What this fulness of the Gentiles shall be is known onely unto God and to his onely begotten Son and to those to whom the Son will reveale it Possibly it may be a great multitude of Gentiles such as was not the like in all the generations of old that should flock together to the Church like Doves to their windows by the accession of which multitude to the faith the Jews shall be provoked through a holy emulation to acknowledge Christ to be the true Messiah repenting themselves of their so long estrangement from him or possibly because the Jews shall hereafter have their peculiar fulness according to what is said before of them v. 12. in opposition to their present failing therefore hath God also appointed a certain fulness for the Gentiles unknown as yet what it shall be that when it is come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So rendred 1 Cor. 6.3 neither of them should have cause to despise each other any more In sine this I think we may safely say of it that this word of the Apostle hath some affinity with the word of our Saviour Luk. 21.24 before insisted upon viz. When the times of the Gentiles as they are in the hand of God shall be fulfilled so that when God hath finished all his predeterminate counsel concerning the Gentiles and the depth of his wisdome issued forth such a spiritual and ecclesiastical fulness among them as may be for the advancement of the Gospel and Kingdome of Christ then shall the mystery of God concerning his Israel be finished also 2 Cor. 3.16 The vaile shall be taken off from them their occallation wholly cease and they shall according to the Prophecy of Zachary Look upon him whom they have pierced and mourn for him as one mourneth for his onely Son c. And then saith the Apostle all Israel shall be saved All Israel that is not as it is construed by some the whole Israel of God throughout the world consisting of Jews and Gentiles for that neither was any mystery to those unto whom this Epistle is written who knew full well by dayly experience that multitudes of the Gentiles together with some of the Jewish Nation were converted to the faith and by consequence should undoubtedly be saved yea if this construction should be admitted the Apostle had receded from his scope which he aimed at throughout this whole Chapter which was to suppress the insolency of the Gentiles against the Jews and to quicken the poor Jews with some lively hope of their restauration Laying aside therefore this mistake though it be fathered by many who carry a great name amongst us in the interpretation of Scripture By Israel here is undoubtedly meant Children of the flock of Abraham sprung out of the thigh of Jacob those whom the Apostle calls before v. 14. His own flesh Concerning whom a Question likewise is started by Expositors upon the occasion of this Note of Universality all whether thereby is meant all none excepted or many that is the greatest number of the Jews that shall be saved Which needless Question I shall not stand upon onely deliver in short my poor conceptions concerning the Apostles sense in this particular with submission to the Church By all Israel is meant not Judah alone which then dwelt in the Land of Canaan but all the twelve Tribes of Israel that were scattered abroad in the world all of them saith the Apostle shall be saved that is delivered from their sin and consequently from their captivity and brought again as they were before into a state of salvation wherein they shall abide for ever so long as the world enduâ—eth This in truth is the bottome of the mystery that is here intended and this sense I am prone to give of it being inclined unto it by the word of the Prophet as it is alledged by the Apostle viz. There shall come out of Sion a deliverer and shall turn away ungodliness from Jacob for this is my Covenant with them when I shall take away their sin In which words three things are of special remark First the Apostles varying from the Prophet in the allegation of his testimony for this will be of singular use to our present purpose The Prophet had said a Redeemer shall come the Apostle saith there shall come a Deliverer a Redeemer shall come to Sion saith the Prophet there shall come a Deliverer out of Sion saith the Apostle to those that turn from ungodliness in Jacob saith the Prophet to turn away ungodliness from Jacob saith the Apostle And why is there so much disparity may some say between them Should not the Apostle since he will corroborate his assertion from what is written by the Prophet produce his testimony exactly without any alteration I answer the spirit of truth alwayes One and the Same wherewith these Actuaries and Pen-men of Holy Writ were guided knew best in what termes to express the purpose and counsel of God concerning his people both in the times of the Law and of the Gospel Distingue tempora concordabunt scripturae Hence it is that the Apostle is here made the Prophets interpreter rendring his sense in evangelical termes according to the intent and purpose of the Spirit therein That therefore which the Prophet speaks of the comming of Christ in the flesh is extended by the Apostle to a blessed effect that shall follow thereupon which he might in reason warrantably do for causâ proximâ positâ necesse est poni effectum the effect will undoubtedly follow the cause and that coming of the Messiah was certainly the immediate cause of all the happiness that at any time was to come upon the Church to the end of the World Here is then no contradiction in this disparity but a sweet and melodious harmony rather the eccho whereof to my apprehension soundeth in this manner This Redeemer or redeeming Kinsman of Israel Christ Jesus being come unto Sion shall out of Sion that is from his Church where he hath his dwelling and abode by his spirit cause a deliverance to arise for his kindred Israel in restoring them again to their spiritual estate which being lost by their unbelief he had purchased again for them And because the Redeemer was to slay the murderer of his kindred as well as to re-enfeoffe them in their Land and livelihood therefore shall this deliverer also turn away that is utterly destroy ungodliness their murderous enemy out of Jacob which being his act for them they also by right of propinquity and nearness of kindred may be said themselves to be active
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
Traditions p 218 Toleration of all Religions is Anti-Catholick p. 257 V. Gods just Judgment upon the Emperour Valens p. 35 W. Will-worship proved to be lawful p. 238 A Christians walk p. 191 To consult with Witches an horrible impiety p. 72 World upheld by Christ. p. 52 Y Yesterdayes light which consisted in Types and Shadowes is vanished p. 118 A TABLE to guide the Reader to the several Places of Holy Scripture which are quoted in this Book many whereof are occasionally illustrated and some noted with Asterisks though not according to the commonly received Sense yet nevertheless according to Truth expounded Genesis Chap. Vers Pag. 1. 16. 181. 1. 25. 46. 1. 26. 78. 1. 28. 63. 1. 31. 45. 1. 31. 105. 2. 16.17 105. 3. 15. 116. 3. 20. 156. 4. 7. 154. 4. 12.14.16 147. 4. 15.23.24 64. 5. 3. 157. 6. 3. 64. 6. 11.12.13 64. 9 6. 64. 9 26.27 121. 11. 25. 63. 14. 18. 150. 17. 5. 122. 17. 6. 60. 17. 14. 215. 18. 3. 140. 18. 27.30.31 140. 26. 2. 312. 45. 5.7 313 46. 3. 311. 49. 1. 325. 49. 4. 221. Exodus Chap. Vers Pag. 3. 2. 97. 3. 8. 109. 3. 15. 121. 6. 3. 163. 8. 18. 46. 15. 11. 50. 18. 11. 77. 23. 20. 148. 28. 1. 151. Â Â 30. 30. 30.32 152. 33. 18. c. 159. 34. 6.7 91. 34. 6.7 163. 34. 28. 163. Leviticus Chap. Vers Pag. 15. 2. 221. 16. 11.15 153. 16. 22. 79. 18. 4. 201. 19. 32. 30. 20. 6. 38. 23. 3. 309. 24. 16. 38. 25. 4.8 309. Numbers Chap. Vers Pag. 14. 37. 148. 16. 9.10 24. 16. 10. 258. 32. 23. 209. Deuteronomy Chap. Vers Pag. 4. 7. 122. 4. 30.31 300. 5. 29. 193. 6. 10.11 109. 7. 1. 112. 10. 22. 311. 30. 3. 300. 32. 4. 21. 32. 7.8.12 64. 32. 25. 276. 33. 5. 141. 33. 19. 49. Joshua Chap. Vers Pag. 21. 49. 324. Judges Chap. Vers Pag. 3. 20. 30. 5. 14. 92. 12. 18. 92. 13. 18. 32. 17. 6. 66. 1 Samuel Chap. Vers Pag. 8. 7. 149. 8. 7. 265. 8. 9. 141. 10. 12. 133. 25. 29. 171. 2 Samuel Chap. Vers Pag. 20. 18. 276. 1 Kings Chap. Vers Pag. 8. 27. 96. 12. 31. 66. 18. 39. 122. 2 Kings Chap. Vers Pag. 2. 11. 97. 25. 1. 239. 1 Chronicles Chap. Vers Pag. 21. 16. 32. 24. 19. 66. 2 Chronicles Chap. Vers Pag. 19. 6. 55. Job Chap. Vers Pag. 1. 6. 89. 5. 6. 80. 7. 1. 196. 9. 4. 33. 12. 12. 29. 13. 5. 29. 13. 7.8 38. 14. 7.10 189. 14. 14. 90. 19. 25. 41. 19. 25. 156. 21. 14. 201. 22. 3. 194. 29. 21.22 28. 31. 24. 76. 38. 4. 25. 38. 6. 49. 38. 7. 89. 38. 10.11 49. 38. 28.29 45. 38. 39. c. 48. 39. 20. 39. Psalms Psal Vers Pag. 1. 4. 206. 2. 7. 5. 2. 7. 142. 2. 10.11.12 40. 2. 8.9 143. 8. 3. 48. 8. 5.6 80. 12. 6. 70. 18. 11. 19 19. 2. 208. 19. 4.5 268. 19. 5. 86. 19. 5. 196 24. 1. 45. 25 14. 130. 29. 10. 49. 33. 7. 45. 33. 8. 50. 36. 5. 81. 36. 6. 54. 37. 11. 112. 41. 9. 34. 45. 2. 296. 48. 4.5 182. 49. 12.20 221. 50. 3. 91. 62. 10. 115. 68. 11. 137. 68. 17. 92. 73. 17.18 276. 74. 12. 63. 74. 16. 45. 74. 22.23 33. 75. 3. 81. 75. 6. 51. 75. 6.7 76. 75. 8. 211 80. 17. 146 80. 13. 193 83. 19. 48 85. 8. 281 89. 13. 50. 89. 33. 33. 91 1. 81. 95. 5. 49. 100. 5. 81. 102. 19.22.23 c. 26. 102. 26. 97. 102. 27. 282 104. 5. 49. 104. 4. 45. 104. 9 40 104. 19. 45. 104. 23. 191. 104. 24. 49 104. 25.26 49. 105. 8. 282. 105. 14.15 312. 106. 24. 114. 110. 1. 141. 110. 2. 68. 110. 3. 184. 110. 4. 149. 110. 4. 274. 111. 2. 48. 111. 3. 48. 112. 4. 186. 119. 53. 188. 119. 91. 62. 119. 96. 195. 119. 136. 188. 135. 7. 45. 136. 5. 46. 138. 6. 77. 139. 14. 78. 139. 24. 212. 145. 3. 47. 145. 9. 46. 145. 11 12. 274. 147. 4 45. 147. 5. 29. 147. 19 20. 122. Proverbs Chap. Vers Pag. 1. 16. 65. 2. 6. 28. 8. 7. 211. 8. 14. 29. 8. 15 16. 57. 8. 22. 6. 8. 22. 11. 8. 27. 25. 8. 30 31. 19. 9. 12. 194. 10. 22. 76. 13. 10. 256. 14. 9. 187. 14. 34. 109. 14. 39. 65. 15. 32. 200. 16. 18. 256. 17. 24. 297. 23. 5. 81. 27. 24. 81. 28. 2. 235. 28. 13. 208. 30. 27. 59. 30. 30. 58. Ecclesiastes Chap. Vers Pag. 2. 11. 46. 2. 12. 274. 2. 14. 297. 7. 9. 75. 9. 10. 198. 11. 7. 184. 12. 10. 28. 12. 7. 171. 12. 11. 224. 12. 13. 192. Canticles Chap. Vers Pag. 1. 16. Preface 5. 10. 296. Isaiah Chap. Vers Pag. 2. 3.4.5 126. 6. 1.3.5 26. 7. 14. 14. 8. 2â— 28. 9. 2. 181. 9. 6. 30. 9. 6. 78. 9. 6. 136. 11. 1. 123. 11. 10.11.12 123. 14. 13.14 25. 14. 27. 93. 22. 12.13 187. 23. 3. 49. 25. 9. 21. 26. 4. 81. 26. 11. 186. 28. 16. 158. 29. 13. 220. 30. 33. 6. 33. 17. 110. 33. 22. 142. 33. 22. 145. 37. 29. 81. 40. 22.23 75. 40. 22.23 110. 40. 26. 54. 40. 26. 92. 41. 4. 44. 42. 6. 123. 43. 2. 206. 43. 5.6 302. 43. 10. 274. 44. 17. 296. 44. 24. 45. 45. 7. 73. 45. 22. 295. 45. 22.25 302. 45. 23. 21. 45. 23. 266. 48. 12. 42. 48. 13. 54. 53. 3. 103. 53. 3. 263. 53. 8. 8. 53. 10. 21. 53. 10. 157. 34. 2. 216. 54. 17. 74. 55. 9. 11. 59. 21. 342. 60. 9. 318. 60. 1. 184. 61. 2. 204. 61. 2. 309. 62 2.3 124. 63. 3. 25. 63. 15. 96. 64. 4. 108. 65. 17. 95. 95. 17. 97. 66. 19. 317. Jeremiah Chap. Vers Pag. 3. 18. 303. 4. 19. 207. 5. 22. 49. 6. 16. 277. 12. 19. 209. 14. 19. 207. 23. 3.4 303. 23. 5. 123. 23. 6. 141. 23. 25. 62. 27. 5. 51. 30. 3.9 303. 30. 10.12 347. 31. 1.4 303. 31. 31. c. 118. 31. 34. 185. 31. 34. 130. 31. 36.37 347. 32. 39. 304. 33. 25. 62. 35. 1. c. 239. 46. 28. Â 50. 4.5 264. Lamentations Chap. Vers Pag. 3. 23. 81. Ezekiel Chap. Vers Pag. 16. 13. 60. 20. 33. 266. 21. 21. 72. 21. 25.26 66. 28. 3. 111. 37. 21. c. 303. 46. 17. 309. Daniel Chap. Vers Pag. 2. 34. 104. 4. 23. 89. 4. 30. 111. 5. 22.23 37. 7. 13. 146. 7. 14. 274. 7. 14. 290. 9. 17. 157. 9. 23. 76. * 9. 24. 306. 9. 27. 118. 10. 11. 89. Hosea Chap. Vers Pag. 1. 10. 316. 1. 11. 318. 3. 4.5 318. 4. 8. 154. 6. 3. 48. 11. 1. 313. 13. 14. 78. Amos. Chap. Vers Pag. 2. 9. 112. * 5. 18.19 206. 9. 6. 48. 9. 8. 347. 9. 9. 350. Obadiah Chap. Vers Pag. Â 12. 336. Â 20. 317. Michah Chap. Vers Pag. 4. 4. 65. 4. 7. 274. 5. 2. 6. 5. 2. 19. Nahum Chap. Vers Pag. 1. 6. 162. Habakkuk Chap. Vers Pag. 1. 14. 58. Zephaniah Chap. Vers Pag. 3. 4. 66. Haggai