Religion which Christ himself founded and deliver'd to his Apostles and Disciples The Tradition of these things is true and certain and we may safely rely upon it For tho the Authority of divine Truth depends not wholly on the Testimony of the Church for then the Authority of the Scripture would not be Divine but Humane and consequently not the Word of God but of Man yet the Church doth yield its Testimony to the Scripture and that Testimony or Tradition is a good Ground of Belief For Tradition is one way of communicating Matters of Faith and Fact to us By it we have them transmitted to us but this is neither the grand Motive nor the Rule of our Faith yet it is the Medium or Channel to convey the Belief of such things to us and we are to use it and prize it as such and to thank God that we have this among other Means to establish us in the Truth of the Gospel Hitherto I have consider'd the Testimony of Friends I will shew you in the next place that even Strangers and Enemies viz. Iews and Heathens bear witness to the Truth of Christianity First as for the Iews if Christ had not been thought by them to have been some extraordinary Person yea to be of the Holy Ghost miraculously why did they not prosecute Mary for an Adulteress The Sin of Adultery was severely punish'd by their Law and it was a very reproachful Crime You may be sure they would have urged this hard to the disgracing of the Son through the Mother But tho Ioseph denied him to be his Son and consequently she fell under the Law yet you read no where that the Iews made use of this against her which sheweth their tacit approving of Christ and that his Birth was extraordinary and divine Suidas tells us that Christ was chosen one of the Priests of the Temple at Ierusalem upon the death of one of the two and twenty for his singular Piety and excellent Doctrine Iosephus his Testimony of Christ is well known and St. Iohn Baptist his forerunner is made mention of by most of the Hebrew Writers with exceeding Praise and Admiration of his Holiness But I will conâ—ine my self to those Instances which are recorded by the Evangelists St. Luke observes that when he taught in their Synagogues he was glorified of all Luke 4. 15. And in the following Verses he subjoins a particular Instance of his preaching in one of their Synagogues at Nazareth and then adds all bare him witness and wonder'd at the gracious Words which proceeded out of his Mouth ver 22. Even some of the Jewish People who believ'd not in Christ cried out he is a good Man John 7. 12. Others said of a truth this is the Prophet ver 40. And others this is the Christ ver 41. And the Jewish Officers who were sent by the High Priests to lay hands on him admired his wise Deportment and excellent Discourse and freely declared that never Man spake like this Man ver 46. No one ever spoke Matters of greater moment and concern and with that Simplicity and Plainness that Authority and Efficacy which he did When Herod harangued the People they cried out It is the Voice of God But it was only the flattering Voice of the Multitude which made his such Here it was otherwise it was the real Voice of the true God and his very Enemies attest the unparallel'd Efficacy of it Christ was confessed and owned by the Iews in a most signal manner when he rid into Ierusalem on an Ass and when they strewed the way with Palm-branches and when all the People applauded him and treated him as some great Conqueror or mighty Prince Mat. 21. 8 c. For they were wont to congratulate the coming of such Persons to a place after that manner So the valiant Simon was receiv'd after his Military Success 1 Mac. 13. 51. So the Old Grecians in their Olympick Games after Victory wore wreaths of Palms as a reward of Conquerors And sometimes they bore the Branches of Palm-Trees in their Hands as the Emblem of Victory because the Branches of this Tree grow streight and stately as the Hand extended and tho they be loaded with much weight yet they bear up against it and shoot upwards Hence it was that this Honour of bearing Palm-branches and sometimes Branches of other Trees besides the Palm was given to Princes in Triumphs Thus Heliodorus saith that Hydaspes the King sent before him Harbingers of his Victory shaking Boughs of Palm in token of it Hence he that was generally applauded and received publickly with the Acclamations of the People was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they did not only strow Boughs but Leaves and Flowers in his way which sort of Honour was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor were they contented with this sign of Favour but they used to affix on the Doors of great Men the Boughs of Palm especially which Honour Lucian takes notice of telling us that green Palm-branches were set up at the Doors of the Rhetoricians Many more Testimonies might be alledged to this purpose And I could add also that this bearing of Branches was used in the Worship of the Pagans it being a Testimony of Honour to their Gods How fitly then did it come to pass by the over-ruling Hand of Providence that the Messias who was truly God and King was receiv'd by the People with Palm-branches He came in this triumphant manner into Ierusalem and was saluted with Cries of Hosanna and with that Gratulatory Benediction Blessed is the King of Israel that cometh in the name of the Lord John 12. 13. to testify that his Kingdom was come that he was to be victorious over Death and Hell and that he was to be a mighty Saviour and Deliverer I will briefly add two or three other Testimonies of the Iews Caiphas the High-priest prophesied of Christ John 11. 50 51. One of the Thieves on the Cross if he were a Iew which some have question'd acknowledg'd Christ and cleared him This Man saith he hath done nothing amiss Luke 23. 41. And even Iudas who betrayed our Saviour confess'd his Innocency I have sinn'd in betraying innocent Blood Mat. 27. 4. Secondly Heathens bear witness to Christ and the Truth of the Christian Religion He was acknowledg'd and ador'd by the wise Men that came from the East Tho he was condemn'd by Pilate yet he was first acquitted by him he declaring that he found no fault in him at all John 18. 38. And his Wife sent to him when he was on the Bench to have nothing to do with that just Man Mat. 27. 19. When a Title was to be set over the Cross Pilate wrote Christ the King of the Iews and would not alter it tho he was told of it Iohn 19. 22. The Centurion who had at that time the Sheriffs place and was to see the Execution perform'd when he saw
perhaps may be the Meaning of 1 Cor. 6. 2. Do ye not know that the Saints shall judge the World I offer it to be considered whether we may not interpret it thus Do you not know that there shall be a time when there shall be a Christian Magistracy in the World and that especially when Christianity is coming to its Height there shall be such Godly Rulers and Iudges as shall reform all Things that are amiss in the World And this great Sway and Authority shall make way even for their judging of Angels Afterwards v. 3. I am far from abetting in this Discourse the wild Fancy of those Enthusiastick Spirits who make the Reign of Christ on Earth inconsistent with that of Kings and Princes who at the same time that they set up King Iesus pull down all others Their Fifth-Monarchy brooks no Crowned Heads But they forget that in the same Place where the Evangelical Prophet saith Behold a King shall Reign in Righteousness meaning Christ and this Kingdom which I am now discoursing of he adds And Princes shall rule in iudgment Isa. 32. 1. Though it is said the Scepter shall depart from Iudah when Shiloh first comes yet neither then nor afterwards is it to be taken out of the Hands of Christian Princes Their Monarchy and Christ's Kingdom are not incompatible Yea I am so far from giving any Allowance to this sort of Men that I confidently aver Christ's Kingdom whereof I am speaking shall be set up and maintain'd by the Kings and Rulers of the Earth Christianity shall arrive to that excellent Pitch by the Assistance of the Civil Magistrate by the Incouragement which shall be given to it by the Secular Powers There is Ground for what I say for we are expresly told that those who formerly gave their Kingdom to the Beast shall afterwards hate the Whore and shall make her desolate c. Rev. 17. 16 17. These great Things shall be effected by Monarchs Princes and States entirely devoting themselves to the publick Good and Welfare and to the Glory of Him who is the King of Kings and Lord of Lords The Builders of that Ierusalem shall hold the Trowel with one Hand and the Sword in the other They shall at the same time Rear this happy Structure and severely Punish those who endeavour to hinder them till at last by sharply Animadverting on all Wickednesses and Enormities these be driven out of the World and Universal Piety and Righteousness come in their room Again This great Work shall be promoted and advanced by the help of Spiritual Pastors and Teachers whose Care and Faithfulness whose Courage and Zeal are as requisite in this present Affair as that of the Civil Magistrate The Rulers and Guides of the Church shall then shew themselves true Lovers of Souls by not refusing any Labour of Love for their Peoples Good they shall preach the Word be instant in Season out of Season reprove rebuke exhort with all Long-suffering and Doctrine they shall Watch in all Things do the Work of true Evangelizers make full proof of their Ministry They shall discharge their Holy Function with all Mildness and Clemency with all Tenderness and Compassion and yet with all Fervency and Vigour They shall let all Men see that they make the Honour of God and the Saving of Mens Souls the Grand Design of their Ministry And it is not without great reason that I mention both these great Orders of Men Magistrates and Ministers for it is absolutely requisite that they go hand in hand towards the accomplishing that Great Work which I am discoursing of Moses and Aaron must befriend each other Zerubbabel and Ioshua must join in building the Temple The great Hinderance of the Improvement and Increase of Christianity hath been the disunion of these Two The Temporal Rulers and Spiritual Overseers have not concurr'd in the promoting the same Religious Designs The Secular and Ecclesiastical Powers have frequently been divided among themselves and thereby have retarded and impeded the Common Good But it shall not be so in those happy Times there shall be no disagreement between Ecclesiastical the State and Church no opposition between the State and Civil Laws The Spiritual and Secular Officers shall be so far from being an Impediment to one another in their particular Charges that they shall make it their Business to promote the respective Cause and Interest of each other If Phocas and Boniface held together and thereby wrought such horrid Mischiefs in the World it is certain we may experience as great and notable Effects of a contrary Nature from the unanimous Concurrence of pious Governours in the Church and Commonwealth When they mutually advise and consult with one another and act jointly for the Advancement of Religion and Godliness as in the Times of Constantine the Great Theodosius Valentinian Gratian when they strive with great Ambition and no other Ambition who shall be most serviceable and beneficial to the Christian Community this will be found to be the true Method for the propagating and establishing of Religion in the World And seeing Religion is the only unshaken and lasting Basis of Kingdoms it is the Concern of thâ—se Two Ranks of Persons to agree to advance this above all Things whatsoever They are to remember that even Civil Politicks are best guided by this Conduct and that if a Nation or Council exclude this in any of their Laws and Constitutions they can't be said to be Wise and Politick For what is disagreeable to Religion is unsafe dangerous and extremely Impolitick To be short all lies in Rulers both of Church and State both Spiritual and Civil These as I apprehend will be the special Instruments which God will imploy to work that happy and wonderful Change When God pleaseth to send such Princes and Leaders as Zerobbabel such Priests as Ioshua such Teachers and Scribes as Ezra the Building of the House of God will soon be finished Such Great and Noble Spirits being sâ—t on work will easily bring it to perfection The Gospel will be completely established Christianity will be universally propagated and Evangelical Righteousness will prevail every where in the World Yea All of us are capable of promoting this great Work more or less and therefore we ought to make it our Concern Our earnest and constant Prayer should be that this Kingdom may come and prevail and prosper that Antichristianism wheresoever it is and under what Shape and Guise soever it appears may be demolished and destroyed that the Infidelity of Iews and Pagans may have a period that Vice and Immorality Irreligion and Prophaneness may be trod down and that the Contrary may be set up and advanced in all the Regions of the World And we are obliged to set forward this blessed Design not only by our Devotions but our Endeavours and to hasten the actual Prevailing of it in our Lives and Practices that Iesus may be seen to Reign among Men and that Christianity may be
Scripture by the name of Hagiographa This put Holy Men upon Pious Discourses and excellent Strains of Devotion and rais'd them above their ordinary temper Yea All the Holy Penmen of Scripture were moved and actuated by this Divine Influx By this they dictated and composed those Sacred Writings This is that degree of Prophecy or Prophetick Inspiration which is call'd the Holy Spirit Tho you may observe too that all those kinds of Revelation beforemention'd are stiled in the Jewish Writings Inspiration and the Holy Spirit and sometimes they are call'd Prophecy and the Spirit of Prophecy For Prophecy Nebuah is taken either strictly or largely In the strict acception according to the Jewish Notion of it it is when any thing is reveal'd to a person when he is asleep or in a rapture or besides himself And others of them say that Prophecy properly so call'd is either in the way of Dreams or Visions Prophecy in Scripture is taken in a restrained sense for seeing and foretelling things to come and hence as well as from what was suggested before it is probable the Prophets antiently were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seers This also is that which most usually is call'd Prophecy by the Iews But Prophecy in the largest acception is the general word to comprehend all kinds of Divine Revelation it is the way whereby all revealed Knowledg and Truth are convey'd to us Therefore the Schools of the Prophets were those places where young Men were prepar'd for all sorts of Revelation and Inspiration and out of these Schools generally the Prophets were chosen Education and Improvement fitted them for the Prophetick Office and by these Testimonials they were able to go abroad There was a way to know who were True Prophets and who False and to distinguish one from the other Indeed when a Prophet foretold things to come to pass hereafter he could not be convinced of falshood presently because his Prophecy must be known to be true or false by the Event of his Prediction Deut. 18. 21. And yet here was some uncertainty for the thing he foretold might not come to pass and yet he might be a True Prophet for God could do otherwise than the Prophet foretold Ier. 18. 7 8. But then the Prediction was conditional not absolute or rather it was a Commination But if any one by the Prophetical Spirit dictated such and such things to be done it was possible to tell and that presently or in a very short time whether he was a true Prophet or no. This might be known first from the Qualifications of a true Prophet for first he must be no way inclined to Idolatry secondly he must predict nothing against the Law If he said any thing derogatory to the Law of Moses the Moral Law chiefly and the Worship of God he discover'd himself to be a false Prophet Deut. 18. 20. Deut. 13. 1 2 3. Thirdly some add that as he was one who said nothing against the Law so neither must he do any thing against it It was a Notion of the Iews that the Spirit of Prophecy was not communicated to any but Holy Men. But there is reason to doubt as to this Besides the Qualifications a Prophet might be known to be true when he was back'd by another Prophet who was certainly known to be true when this Prophet testified of the other Further when God himself testified concerning a Prophet by some manifest Sign as in 1 Kings 13. Thus they were to judg whether Prophets were counterfeit or no. Add this also that they were deterred from counterfeiting the Prophetick Spirit because by the Law a false Prophet was to be punish'd with Death Deut. 18. 20. Lastly The true Prophets might be discern'd and distinguish'd from the false ones by this that they were plain and downright in their Predictions whereas the others were generally ambiguous and equivocating as we see in the Example of those false Prophets whom Ahab consulted The Lord shall deliver it say they into the hands of the King 1 Kings 22. 6. So we render that place but the Relative it is not in the Hebrew and so the words have two senses either the Lord shall deliver Ramoth Gilead into the hands of the King of Israel or the Lord shall deliver thee and thy forces into the hands of the King of Syria This was frequently imitated afterwards by the Heathen Oracles and was of some advantage for from the ambiguity of the words mistakes might easily arise and by that means the credit of the false Prophets was salved But however this rendred their Predictions uncertain and wavering whereas those that had the true Prophetick Spirit were sure and fix'd and thus there could not but be a certainty of Prophecy among the Iews But at last the Spirit of Prophecy ceased and as the Jewish Writers and Christian Fathers agree ended in Malachi who was the last Prophet But this way of Revelation was afterwards restored by Christ as shall be shew'd afterwards To the foremention'd ways of God's communicating his Will and Pleasure may be added that Impulse whereby persons are stir'd up by God to undertake some extraordinary Enterprize and to accomplish some very notable Act. Thus Maimonides reckons it among the several kinds of Prophecy that Moses by a particular intimation from God slew the Egyptian Exod. 2. 12. So by the same Divine Motion Phineas knew it would be acceptable to God to kill those two notorious Sinners and he was stir'd up accordingly to do it By the same Heavenly Impulse Sampson was excited to destroy the Philistines tho with the loss of his own life And several other Instances might be produced of this nature in the Old Testament Thus you see what were the Ordinary ways of Revelation what was the frequent and usual manner of God's communicating his Will in the several Dispensations before treated of In the next place I will enumerate the Extraordinary Means of revealing God's Will As 1. That way of Revelation whereby God conversed with Moses on the Mount when he gave him the Law and whereby he was pleas'd to communicate himself to him at some other times The Jewish Doctors cry up This for the highest Degree of Revelation that ever was and some of them talk such strange things of it as are next to Blasphemy But this we are sure of that the Sacred Spirit represents this as an Vnusual and Extraordinary Revelation and such as was peculiar to Moses alone for it is said The Lord spake to Moses face to face as a man speaketh to his friend Exod. 33. 11. Indeed Iacob testifieth of himself that he had seen God face to face Gen. 32. 30. But tho he had seen God so yet we do not read that he talk'd with him after that manner which implieth something more I know Moses tells the people of Israel that God talked with them face to face in the Mount Deut. 5. 4. But this he means of himself viz. that after
was slain instead of the Person that offended This was the intent and meaning of Bloody Sacrifices But this Divine Significations of them was not the issue of Natural Reason Did this tell them that the Blood of beasts was an Atonement for the Souls of men that the blood of slain animals on the altar signified that men deserved to bleed and die Did this tell them that the blood of Brutes was poured forth instead of the blood of Men that Sacrisicing was an Acknowledgment of Demerit and Guilt and that he that kill'd the Beast did as much as confess he deserved to be so used It must be from Revelation at first that they had a particular and distinct knowledg of this that God would accept of a Sacrifice in the place of the Guilty Sinner Natural light could not make this out much less could it discover that these Sacrifices were Representations and Types of the Great Sacrifice which was to come that they shadowed our Christ the Redeemer who was to be sacrificed on the Cross and to shed his Blood for the Salvation of Mankind This was the main thing which those Sacrifices represented God instituted them chiefly to intimate the translating of our punishment on our Redeemer and to signifie the great bloody Sacrifice of the Messias which is truly Propitiatory It was then by Divine Revelation discover'd to our first Parents and to the Antient Patriarchs that offering the blood of slain Beasts would be an acceptable service to God and hereupon they constantly used themselves to this service and worship But you will say Expiatory and Bloody Sacrificing hath been in use among all Nations not only Iews but Greeks Romans Barbarians and even the whole Gentile World If they knew nothing of this by the light of Nature how came they to use this sort of Sacrifice constantly How came some of them to have this notion that the Beasts bled in their stead I answer it was derived to the Gentiles by Tradition they receiv'd it from those who had it first by Supernatural Manifestation Hence they got the notion of Expiatory Sacrifices as well as of some other things as I could shew you they were transmitted to them from the practice of the Iews or if any of the Gentiles had this perswasion before they receiv'd it by Tradition from their Forefathers who had it from the Father of all Adam who had it from God by particular Revelation And this seems to be confirm'd by the Author of the Epistle to the Hebrews chap. 11. 4. By faith Abel offered unto God a more excellent Sacrifice than Cain If he sacrificed by Faith as that word may be well understood here there was some Warrant and Word of God for it for Faith cometh by hearing and hearing by the Word of God Rom. 10. 17. Faith is grounded on some Word it relyeth on a Divine Command or Promise Therefore when Abel offered of the fat of his flock in Sacrifice he did that which was instituted by God and consequently that sort of Sacrifices was by Divine Institution there was a precept for it Adam and his Sons had a particular Order from God though it is not recorded by Moses neither was it necessary it should be in so short an Account as he intended of things Take the Sum of all in few words This Law of Sacrifices which was in use in the Adamick Oeconomy was partly Natural and partly Divine As Sacrifices were tokens of Thankfulness and Acknowledgments that as they receiv'd the fruits of the Earth and all other inanimate good things from God so the Animals which they sacrificed and all other living creatures for the use and benefit of man were given them by the same Divine hand thus they were a Service dictated by Natural Reason and so were natural acts of Worship but as they carry'd with them the notion of Expiation and Atonement for the Souls of men but especially as they refer'd to the Messias and signified the future Sacrifice of Christ and so were to strengthen and support their faith till that time thus it is certain they were instituted by God and the practice of them was founded on a Divine Command and the Patriarchs knew they would be acceptable to God because they were of his own Appointment It may be asked as it is a question among Writers whether Sacrifices were prescribed before or after the Fall of Adam Here they are divided as the manner is and some say they were instituted before and others say after the Fall But I have made way for a more satisfactory Answer to this Query by the distinction of Bloody and Vnbloody Sacrifices and of Propitiatory and Eucharistical Sacrifices Unbloody Sacrifices and such as are meerly Eucharistical i. e. such as were natural Tokens of Thanksgiving for benefits received were used it is likely by Adam before his Fall which I intimated under that Oeconomy these might begin in Paradise But these Sacrifices needed not to be prescribed them by God because they were a part of Natural Religion and Worship But as for Bloody Sacrifices I mean such as were Expiatory they were not instituted by God till after the Fall For when there was no Sin there was no need of Expiation Priesthood goes along with Sacrificing and therefore it were pertinent to say something of that here Adam was the first Priest and Sacrificer but now under this Dispensation it is expresly recorded that Cain made an oblation of the fruits of the Earth and Abel offered the firstlings of his flock to God The Priestly Office is hitherto but obscure and no particular Persons are assign'd and appointed by God to act in it This we know that Abel the younger brother was the proper Sacrificer and acted the part of a Priest which was to stay and offer Living Creatures unto God but what the practice was afterwards in the sequel of this Dispensation is not set down by Moses and therefore was cannot determine any thing But in the other following Patriarchal Dispensations we find that the Domestick Sacrifices belonging to the Family for of publick Sacrificing we read nothing yet were offered by the Fathers and Masters of Families generally as by Noab Gen. 8. 20. Abraham Gen. 12. 7. Iacob Gen. 35. 3 7. It is the opinion of Selden Grotius and others that the Sacerdotal Dignity resided in the First-born before Moses's time and that the Primogeniture and Priesthood went together Nay they add Kingship or Magistracy to these asserting that the First-born among the Patriarchs were Princes as well as Priests And so indeed Cohen which is the word for a Priest signifies also a Prince or Ruler as in Iob. 12. 19. 2 Sam. 8. 18. 20. 26. and such were the Heads and Fathers of Families and the First-born of old But though it is true the Priesthood was exercised by the chief Heads and Fathers of Families and by the First-born Sons yet we likewise read of Priests or Sacrificers who were younger Brothers as
by them Some Iews lived all their days uncircumcised yea some of their very Priâ—sts ministred at the Altar tho they were never circumcised For if the first second and third Son died of Circumcision as sometimes happen'd the Sons that were born afterwards were not circumcised and yet were accounted true Israelites and true Priests as Dr. Lightfoot informs us For as one of their Rabbins saith Israelites are not bound to perform the legal Precepts where Death will certainly follow for 't is said ye shall keep my Statutes and my Iudgments which if a Man do he shall live in them not die in them 4. Observe how God himself despiseth and vilifieth rejecteth and hateth these legal Rites and Observances in themselves consider'd and as abstracted from real Vertue and Piety The Psalmist brings in the Almighty speaking thus Will I eat the Flesh of Bulls or drink the Blood of Goats offer unto God Thanksgiving and pay thy Vows unto the most High Psal. 50. 13 14. Hear what the Lord saith by the Prophet Isaias To what purpose is the Multitude of your Sacrifices unto me saith the Lord. Who hath required this at your hand Bring no more vain Oblations Incense is an Abomination to me Isa. 1. 11 12 13. and so in chap. 66. ver 1 3. Thus saith the Lord He that killeth an Ox is as if he slew a Man he that sacrificeth a Lamb as if he cut off a Dogs Neck he that offereth an Oblation as if he offer'd Swines Blood he that burneth Incense as if he blessed an Idol God by another Prophet upbraids the Jews â—hus To what purpose cometh there to me Incense from Sheba and the sweet Cane from a far Country Your Burnt-offerings are not acceptable nor your Sacrifices sweet unto me Jer. 6. 20. and again chap. 7. ver 22. I spake not to your Fathers nor commanded them in the Day that I brought them out of the Land of Egypt concerning Burnt-offerings and Sacrifices But this thing commanded I them saying Obey my Voice and I will be your God and you shall be my People and walk ye in all the ways that I have commanded you That in the Prophesy of Hosea may be here inserted I desired Mercy and not Sacrifice and the Knowledg of God more than Burnt-offerings chap. 6. ver 6. Acts of Charity and Mercy are prefer'd by God before the choicest Performances of the Mosaick Law But that in the Prophet Amos is much higher I hate I despise your Feast-days and I will not smell in your solemn Assemblies Tho ye offer me Burnt-offerings and your Meat-offerings I will not accept them neither will I regard the Peace-offerings of your fat Beasts But let Iudgment run down as Waters and Righteousness as a mighty Stream Am. 5. 21 22 23. Hither are to be referred the Words of the Prophet Micah Wherewith shall I come before the Lord and bow my self before the High God Shall I come before him with Burnt-offerings with Calves of a Year old Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oil He hath shew'd thee O Man what is good and what doth the Lord require of thee but to do justly and to love Mercy and to walk humbly with thy God Mic. 6. 7 8 9. From all which places it appeareth that the Ritual Service of the Iews was in it self of no Worth and Value else it is certain God would not have thus slighted and disregarded yea loathed and abhorred it And if the Ceremonial Observances had no intrinsick Goodness in them if Sacrifices Circumcision difference of Meats c. were not enjoyned for themselves if the Matter of these Laws were not really good we may thence arrive to such a Conclusion as this that there is no such Excellency in the Iewish Religion as to give it a Perpetuity and that it is most reasonable to believe that these Rites and Constitutions were to be repealed and cancelled in due time 5. And Lastly many of the learnedest Rabbies hold that the Law is mutable All Sacrifices shall cease in the Ages to come but the Sacrifice of Praise and Thanksgiving shall never cease saith R. Kimchi on the 100 Psalm It was a Tradition amongst the Jews saith Abarbanel in Rosh Amanah that in the times of the Messias the Jews should feed upon Swine as well as other Animals The Talmud it self acknowledgeth that the Ceremonial Law is to last no longer than till the Messias's coming and that then Swines Flesh shall be lawfully eaten Again they confess that all those Precepts which more immediately respect the Iewish Nation which make up the greatest part of their Law shall not be observed in any other Country Further they say There are six hundred and thirteen Precepts of the Mosaick Law but David came and contracted them to eleven then Isaias brought them down to six afterwards Micah reduced them to three Isaias brought them to two at last Amos contracted all the Law into one Thus they were willing to abate of the number of the Laws they saw there was no need of that Multiplicity of Precepts and Injunctions especially concerning external Rites and Ceremonies And many other Sayings and Intimations there are in the Rabbies which confirm this and which plainly shew that they were of the Opinion that the Mosaick Rites were not immutable but that the time should come when they shall be abolish'd But we are accosted with this Objection The Sacred Scripture it self declareth that the legal Ceremonies and Rites shall be perpetuated for of the Circumcision the Passover the Sabbath and many other observances of the Mosaick Law it is said that they shall be for ever I answer 1. That the Hebrew Words which we translate 〈◊〉 ever do not absolutely and necessarily imply Perpetuity but sometimes they only signify a long Duration Thus of the Jewish Servant it is said he shall serve his â—aster for ever Exod. 21. 6. i. e. till the Jubilee come about as it is interpreted in Lev. 25. So Hannaâ— saith she will bring her Son Samuel to the Temple that 〈◊〉 may appear before the Lord and there abide for ever i. e. all his Life 1 Sam. 1. 22. The Doors of the Temple are said to be everlasting Psal. 24. 7 9. i. e. the Temple it self and its Gates were fixed and permanent in comparison of the Tabernacle and Ark which were removed from place to place and they were a Fabrick that were to last a long time And in many other Texts it might be shew'd that Gnolaâ— signifies a Finite tho a long time Wherefore those places before refer'd to which speak of the Mosaick Rites being for ever must not be understood of an endless Duration but they only signify that that Administration should last a very considerable time and so it did 2. These legal Rites and Ceremonies as to any alteration from the Iews were to be for ever They were not to change
right hand of God which is another effect of his Resurrection is expresly spoken of by the Psalmist Ps. 110. 1. The Lord said unto my Lord sit thou at my right hand until I make thy foes thy footstool which St. Peter takes notice was fulfilled Acts 2. 34. And indeed the Antient Rabbies generally interpreted the 110th Psalm of the Messias And that they had reason to do so is plain from Christs Question to the Pharisees Matth. 22. 43. How doth David in spirit call the Messias Lord which would have been frivolous and to no purpose if this Psalm were not to be understood of the Messias yea if it was not so understood by the Pharisees They might have denied that Hypothesis of his and have reproved him for misinterpreting the Psalmist's words But you see they were so far from doing so that they sneaked away in silence being not able to answer him a word ver 46. they knew full well that they were gravelled with our Saviour's Query and that that Psalm was one of the clearest Prophesies of the Messias and his Kingdom and Offices that is in all the Old Testament Thus all the remarkable Passages concerning our Saviour were foretold his Birth Life Doctrine Conversation Miracles Death Burial rising again and ascending into Glory and we cannot deny but that they were as punctually fulfill'd and thereby the Truth of Christianity is abundantly declared Many other Predictions concerning Christ might be mentioned as that first and most early one of all in Gen. 3. 15. The Seed of the Woman shall bruise the Serpents Head which in St. Iohn's Language is no other than this that the Son of God was to be manifested to destroy the works of the Devil 1 Ep. ch 3. v. 8. Afterwards that Message of the Angel to Abraham in Gen. 22. 18. was a Prediction concerning Christ in thy Seed shall all the Nations of the Earth be blessed which cannot be understood of any but the blessed Jesus who is a universal Blessing a Catholick Benefit to the World Of his coming Moses his words are to be understood Deut. 18. 15. The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren like unto me unto him ye shall hearken There never appear'd any Prophet like unto Moses but Iesus the Messias the Parallel between which two Eusebius hath excellently shew'd in sixteen or seventeen particulars Yea Christ far exceeded Moses in all great and miraculous Actions as well as in his Doctrine This latter is spoken of in Isa. 2. 3. Out of Sion shall go forth the Law and the word of the Lord from Jerusalem signifying that Christ was to change the Law of Moses as to many considerable things and to establish one which should be more excellent and more lasting That also is a most pregnant place Hag. 2. 7 8 9. I will shake all Nations and the desire of all Nations i. e. the Messias shall come and I will fill this House this second Temple with Glory saith the Lord of Hosts The Silver is mine and the Gold is mine saith the Lord of Hosts with these I could adorn and enrich the Temple but it shall be dignified with some greater thing viz. the appearing of the Messias in it upon this account the Glory of this latter House shall be greater than of the former saith the Lord of Hosts and in this place will I give Peace saith the Lord of Hosts Here it is plain that the Messias was to come before the second Temple of Ierusalem should be destroyed by the Romans for the second Temple is said to be more glorious than the first though in it self less glorious because Christ came into it in the days of his Flesh and honour'd it with his Presence If you look to the second Temple it self which was built by Zorâ—babel and afterwards adorned by Herod and compare it with the first Temple built by Solomon it was far less glorious than that It was not so rich and sumptuous a Fabrick and it wanted several things which were in the other as the Ark with the Mercy-seat and Cherubims the Holy Fire from Heaven the Sâ—ekinah or Presence of the Divine Majesty the Holy Ghost and the Vrim and Thummim Thus they are reckon'd up in the Talmâ—d tho others say some of these were not lost in the Captivity as the Ark and the sacred Fire but were preserv'd and were placed in the Temple aâ—terwards However granting this to be true the loss of those other things rendered this Temple much inferior to the former one Therefore for this reason alone it is that the Glory of the second Temple is greater than of the first viz. because of Christ's Presence there This is expresly mention'd by the Prophet Malachi the Lord whom you seek shall suddenly come to his Temple Mal. 3. 1. And further you may observe that it is said here the desire of all Nations i. e. Christ or the Messias shall come which denoteth this to us that the Messias came at that time when he was expected and desired by the Nations by both Iews and Gentiles and that was the very time when he was born as I shall shew afterwards Again those Prophesies are remarkable where the Branch is promised Thus the Prophet Isaiaâ— treating of Christ's Kingdom in the 4 th Chap. of his Prophesy hath these words In that Day shall the Branch of the Lord be beautiful and glorious ver 2. Or you may read it the Branch the Lord i. e. the Branch who is the Lord Iehovah viz. the Messias who is God as well as Man Of him the same Prophet speaks again in chap. 11. ver 1. There shall come forth a Rod â—ut of the Stem of Jesse and a Branch shall grâ—w oâ—t of his Roots Which it is evident by the Character that follows can be meant of none but the Messias So likewise Iâ—râ—miah prophesying of the times of the Gospel speaks thus Behold the Days come saith the Lord that I will raise unto David a righteous Branch and a King shall reign and prosper and shall execute Iâ—dgment and Iustice in the Earth In his Days Judah shall be saved and Israel shall dwell safely and this is his Name whâ—râ—â—y he shall be call'd the Lord our Rigâ—teousness Jer. 23. 5 c. And with a little variation he repeateth the same in chap. 33. ver 15 16. which if you consult the Context in both places cannot be understood of any but Christ thâ— Lord. Nor can that of Zâ—chary be taken otherwise Beâ—old I will bring forth my Servant the Branch chap. 3. ver 8. And again chap. 6. ver 12 13. Behold the Man whose Name is 〈◊〉 Branch and he shall grow up or branch up out of his place and he shall build the Temple of the Lord even 〈◊〉 shall build the Temple of the Lord and he shall bear tâ—e Glory and he shall sit and rule upon his Throne c. which last Clause
only to be hissed at As for natural Magick it is gross folly to alledg that here seeing I have already proved that True Miracles surpass the Power and Efficacy of Nature To impute them to Imagination is yet more wild and extravagant as if Fancy could fill above five thousand hungry Peoples bellies with five Loaves and two Fishes or as if it were possible to raise the Dead by merely imagining such a thing From the Premises likewise we may be taught how to return Answer to those Instances of Cures and other wonderful things done by some Pagans which seem to vie with the Miracles of Christ and his Apostles Plutarch in the Life of Pyrrhus tells us that he cured some Diseases especially the Spleen by touching the respective Parties with the Toe of his right Foot But what great matter is this Here is no sign of a Miracle for the Kings of England and those of France too are thought to have a Virtue to cure the Scrophulous humour with a Touch. And with these Royal Touchers may be reckoned the famous Stroker Valentine Greatareck who had a Faculty of chasing Pains and Aches out of the Body through the Toes and Fingers ends Here is something that is Rare and Vnusual but I have suggested before that this is not sufficient to make a Miracle it must be something that transcends human Power and that can be no way effected by it Which cannot be said of these above named Instances for in the former sort the Fancy being envigorated by receiving the Honour of a Touch from a Great Commanders Foot or from the Hand of a Great Monarch and in the latter a Laborious Friction and Stroking being used and that for a considerable time and in some particular Pains only are sufficient to solve the Phaenomenon without having recourse to a Miracle Especially if you consider that the Cures reached but to some Persons and to some Times as well as to some Maladies which ought not to be compared with the healing of all Diseases in all Persons and at all Times without the least failing But stranger things are attributed to Vespasian by Tacitus and Suetonius These tell us that at Alexandria he cured the Lame and Blind by the direction of Serapis a famed God among the Egyptians This makes a great noise among some Men and therefore we must give some account of it There are some very worthy Persons who think this Relation of the foresaid Historians is true i. e. that Vespasian did really do those Cures and that by an extraordinary and divine Assistance In those Cures saith Dr. Iackson there was the Finger of God pointing out Vespasian to be Christ's Right Hand appointed for some extraordinary and peculiar Service even to inflict the Plagues foretold by him upon those Iews who had reviled and crucified the Lord of Glory for the like and other infinitely far greater Miracles wrought among them And another Great Man goes yet further telling us that Vespasian was a Representative of our Saviour and thence his Coming to destroy Ierusalem is often called Christ's Coming And he endeavours to shew in several particulars the Parallel between Christ and Titus Vespasian and between the Coming of one and the other And thence it is thought probable that what the foresaid Historians say of Vespasian's healing the Blind and Lame was really true for he being such an extraordinary Person it is not incredible that he was blest with the Gift of Healing But with submission to the Judgments of these excellent Men I think we need not take this course and exalt this Pagan Emperor to such an heighth merely because a couple of Historians his own Countrymen tell us such things of him I rather choose to satisfie my self and others about this matter by such offers as these 1. It is not improbable that it was in flattery to Vespasian that this was reported of him for you will find that these very Authors flatter this Prince in as high a strain on another account They tell us that the Prophecy which was abroad of one to come out of the East who should rule over all the World was meant of this Emperor and Apollonius the Tyanaan as Philostratus relateth labour'd to perswade him of the same And truly they might be pardoned for so doing when Iosephus the Iew out of servile Flattery did the like and would in a manner perswade him he was the Messias Thus you may easily be induced to believe that in a fawning way they gave out that this Great Prince could cure the Blind and Lame and this would fill the Peoples heads with a Conceit of the Divinity of the Emperours which they were very ambitious of 2. Supposing there is some thing of Truth in the matter of Fact yet there seems to be in it an affected Imitation of our Saviour for as he restored a blind Man to his Sight by using of spittle so the Emperour would attempt to heal a blind Man with spitting on his eyes as Suetonius testifies This looks like a fond aping of our Lord which renders the thing suspicious and shews the Cure to be counterfeit 3. It is observable that there was only this one blind Man on whom the pretended Cure is said to be wrought and they tell us but of one lame Man that was heal'd by this Emperour which shews the vast difference between this and our Saviour's Cures which were many and frequent and daily expos'd to view which is no small Argument of their being real and true whereas Cheats dare not venture above once or twice for fear of a Discovery 4. It is to be remembred that Vespasian was a great Favourer and Friend of Apollonius of Tyana and they were both together present at the same time at Alexandria when this Cure is said to be done saith Philostratus Hence I gather that Apollonius did the Feat tho it was ascribed to the Emperour for the Reason aforesaid If any wondrous thing was effected it was by that Apollonius's Art therefore of him and his Pranks I will speak next This Person who was a Grecian Philosopher and of the Pythagorean Sect is much celebrated in History and his Exploits are exceedingly cried up by Philostratus who writ eight Books of the History of this Man and by Damis who was his perpetual Companion and wrote his Life Hierocles took this Apollonius to be as Sacred a Person as Christ and in his Writings compares him with Him yea exalts him above Him But the admirable Eusebius hath learnedly baffled this Hierocles and those two others who writ the Legend of Apollonius's Life He freely grants that this Apollonius was a Great and very improved Philosopher and that he had brave and excellent Notions and talk'd above the Rate of a common Philosopher But then he gives him his Due on the other hand he shews how foolish absurd and ridiculous most of his Actions were In answer to Damis and Philostratus he lets them
not of Human Race And further it is remarkable that this People endeavour'd in the Emperor Adrian's Reign to restore and reedifie their Temple but were forced to desist from it And afterwards when Iulian out of hatred to the Christians set them about that Work as they were laying the Foundation an Earthquake shatter'd all they had done and Fire flash'd out of the ground wherewith many thousands of the Iews were destroyed as is testified not only by several Christian Writers but by Ammianus Marcellinus who was a Heathen But by the way it may be observ'd when the Christians built a Temple in the same place they were not molested but finish'd it and made it the Patriarchal Seat and flourish'd five hundred years till the time that Ierusalem was taken by the Saracens This Iewish People now have neither Temple nor Priest Altar nor Sacrifice their Rites and Ceremonies are ceas'd their Tribes are confounded their Prophets are extinct they have no certain State or Commonwealth no Laws no Prince no Governor of their own they are scatter'd over the face of the whole Earth and are a despised and loathed People This cannot but be thought to be the just Iudgment of God upon them for their murdering of Christ. And there cannot be a more visible Evidence of the Truth of Christianity than this viz. the Destruction of the Iewish Poliâ—y and the miserable Dispersion of that People for these sixteen hundred years It was observ'd by the Enemies of the Iews heretofore how they prosper'd above all other People They are a certain sort of Men saith an Historian who tho they have been often diminished yet they have so increas'd that they have been too hard for the Power of the Roman Laws and they have almost arrived to the Confidence and Liberty of making Laws for the rest of the World But this singular Providence of God towards the Iews is long since changed and they have been through many Ages the remarkable Example of Divine Justice and Vengeance such as no Story can parallel Tully is not to be regarded when speaking of the Iews he saith That Nation doth sufficiently declare by its being conquered and made Tributary and by being reduced to the utmost Servitude how dear it was to the Gods He speaks this after his Pagan manner But Sulpitius Severus who was a better Judg of Religion and of the Issues of it speaking of the Destruction of Ierusalem by Titus and of the dispersion of the Iews thereupon gives us this Remark This last overthrow of the Temple and Captivity of the Iews whereby they are banished from their Country and are daily seen to be scatter'd over the whole Earth are a Testimony to the World that this Punishment hath befallen them for no other cause than for laying their wicked hands upon Christ for when at other times this People were deliver'd to Captivity for their Sins they never underwent that slavery beyond seventy Years But now these Persons who were the Dear Off-spring of those that were the Darlings of God Almighty the Beloved of the Lord his Chosen People his peculiar Charge and the singular Care of Heaven have been for sixteen Centuries forsaken of God and all Men and are the very Offscowring of the World This utter Extermination of the Iews is an unanswerable Argument against them and shews that they lie under the Curse of God for their rejecting the Saviour of the World and for putting to Death the Messias Two of their Rabbies seriously pondering this Argument urged upon them by Luther were convinced of their gross Error and Sin and were the day after baptized at Wittenberg in the face of the whole University And truly this must be said that the total dispersion of the Iews can never in all its Circumstances be reconciled with the Providence of God his Goodness Wisdom and Promises if they continue the People of God still and are in favour with him For can it be imagined that God would leave his Beloved People so long and wholly disown them Is it worthy of God and agreeable to his Wisdom and Mercy which are interested in the Salvation of Men to let the True Religion so they count Iudaism fall to the ground and be utterly abolished and to set up another a False one so they reckon Christianity to be in its place This is plain and convincing I think It is harsh and incredible that the God of Order and Righteousness should deal thus that he should cause this Confusion in the World and throw down and even break in pieces a Religion which is the only True one according to them It cannot enter into any Reasonable Mans mind that God would let his own Religion and People be thus confounded It is evident therefore that the Iewish Religion was but for a time and that the Christian Religion was to succeed that and that this is the True Religion likewise that God sent this severe Punishment on the Iews for their refusing of Christ the True and Only Messiah and for their Opposing and Persecuting and at last Crucifying this Holy One. Thus the Christian Religion is attested and vouched by the dreadful Plagues and Iudgments on the Persons and Nations that opposed it Vengeance hath pursued the Enemies of the Gospel Lastly from the Excellency of the Christian Religion and of all the Principles Doctrines and Truths that belong to it I gather the Reality and Certainty of it This is another Divine Testimony which might be enlarg'd upon Never was Holiness so strictly urged as now never was there an Institution that was so Heavenly and Sublime as this never was there any that directed Men to such Noble Ends and afforded them such Joys and Solaces Wherefore it cannot proceed from any but God A Religion that so immediately leads to him must needs come from him Since Christianity doth fit us for Heaven we have Reason to believe that it came from thence But because I had occasion to insist largely upon this Particular when I undertook to assert the Divine Authority of the Scriptures and afterwards when I demonstrated the Excellency and Perfection of them I will say no more of this last Argument of the Truth of Christianity And thus you see the firm Basis of it These arâ— the Testimonials to prove the Truth of our Religion and that it is a Dispensation different from all the rest These are the Proofs whereon we found this Oeconomy and there is no other evidence that a Reasonable Man can desire I say no other becausâ— here are all kinds of Evidience Christianity is proved by the Witness of credible Men and by the Attestation of God himself It is proved by Natural and Supernatural Arguments by Reason and by Faith We have the Certainty both of Human and Divine Testimony which may be call'd a Demonstration for a thing is demonstrated when it appears that there is an absolute Impossibility that the thing should not be thus
Signification they cannot but be interpreted of these last For if those Prophetick Passages before-mentioned and several others in the Writings of the Prophets be expounded only of the past or present Times of the Gospel it is certain that the Interpretation will not answer the Greatness and Heighth of the Words much less the Weight and Dignity of the matter spoken of If we attend to this we shall discern the full Design and Meaning of those notable Prophecies of the Old Testament we shall apprehend those many Glorious Things both with relation to Spiritual and Temporal Blessings which they foretel shall be in those last Days But I shall have occasion to alledge and particularly to consider those Prophetical Passages when I come to shew distinctly wherein this Dispensation consists and how it differs from all others The Places in the New Testament where this Kingdom of Christ is spoken of are not a Few But that we may not mistake it will be requisite to observe the different Significations of the Word Kingdom as it refers to the Times of the Gospel for we consider not the Word now as it is applied to the future State of Glory in the highest Heavens First By it is sometimes meant the Gospel-Dispensation in general the whole Time of Christ's Administration in his Church from first to last Thus the Angel's Words to the Virgin Mary are to be understood Luke 1. 33. He shall Reign over the House of Iacob i. e. his Church the true Israel of God for ever and of his Kingdom there shall be no end Christianity shall more or less flourish till the World hath its final Period and Consummation In this large and general Sense those Places are to be taken Mat. 4 2â— the Gospel of the Kingdom Luke 8. 1. the Glad-tidings of the Kingdom of God and many others especially the Parables where the Kingdom of Heaven is likened to several Things Secondly We are to understand by it that particular time of the Gospel-Dispensation which immediately succeeded our Saviours Resurrection as is evident from St. Iohn Baptist's Words The Kingdom of Heaven is at hand Mat. 3. 2. and from the same Words used by our Saviour himself Mat. 4. 17. and afterwards by his Apostles Mat. 10. 7. For none of these Texts could be meant of the time of the Gospel when Christ was on Earth or before his Passion but of some other succeeding time otherwise it could not be said the Kingdom of Heaven is at hand but rather the Kingdom of Heaven is present or is already come Whence I infer that Christ may be said not to be in his Kingdom as it respects the Gospel he may be said not to Reign all the time betwixt his Nativity and his Resurrection that being the time of his Humiliation But as soon as he rose from the Dead having conquer'd Death and Satan then he set up his Spiritual Kingdom This is clear from Psal. 132. 11. compared with Acts 2. 30. Then he sat upon his Throne as the Apostle here applies it Wherefore he said to his Apostles when he was risen All Power us given unto me in Heaven and in Earth Mat. 28. 18. And those Words concerning Christ Sit thou on my right-Right-â—and till I make thy Enemies thy Footstool Psal. 101. 1. which are mention'd four or five times in the New Testament are spoken of his Resurrection and Ascension whereby he declared himself to be Head and Lord of his Church Some thus interpret what he saith in Luke 7. 28. He that is least in the Kingdom of God is greater than he i. e. after I am Risen and Ascended the least Apostle or Preacher of the Gospel shall excell Iohn the Baptist for then a clearer Light will shine the Spirit will lead into all Truth Thus we may understand our Saviour when he saith I will not drink henceforth of the Fruit of this Vine until that day when I drink it new with you in my Fathers Kingdom 〈…〉 which cannot be meant of the 〈◊〉 〈…〉 in Heaven because Christ will not 〈◊〉 drink Wine with them or at least in a proper 〈◊〉 it is not true But it seems more reasonable to take the Words as spoken concerning the time after Christ's Resurrection when he did Eat and Drink with his Disciples as is expresly Recorded This time is Signally and Eminently called the Kingdom of God or Christ because this Commenced immediately after he rose from the Dead and it is stiled the Kingdom of his Father because soon after his Resurrection follow'd his Ascension and Sitting at the Right-hand of the Father which were his solemn Inauguration and Enstallment This was the first Year of his Reign now he enter'd upon his Royal Offâ—ce having sent his Holy Spirit to rule in an extraordinary manner in the Church which he had not done before Thus you see the Date of Christ's Kingdom as it is more specially and particularly understood And moreover from all that hath been said under this Head the truth of what I before asserted is made apparent viz. That there are certain Steps and Degrees in the Evangelical Dispensation Thirdly The Vengeance of Heaven on the Iewish Nation in the Destruction and Devastation of their City is call'd Christ's Kingdom Mat. 16. 28. His Triumphing over those obstinate People whose Forefathers had been his Murderers was a considerable Instance of his Glorious Reign Thence it is that his destroying those his implacable Enemies is said to be his Coming in his Kingdom and it is call'd the Kingdom of God coming with Power Mark 9. 1. Fourthly Christ's Second Coming viz. at the Day of Judgment when he shall visibly and manifestly in the Face of all the World exercise his Regal Power is call'd his Kingdom thus it is said Christ shall Iudge the Quick and the Dead at his appearing and his Kingdom 2 Tim. 4. 1. Lastly By Christ's Kingdom is meant that peculiar and special time of his Reigning which is the present Subject of our Discourse when Christianity shall arrive at its height when the Church shall be in its Meridian That Petition in the Lord's Prayer Thy Kingdom come seems to be meant of this though not solely of it Then the Grace of God in the Gospel will shine forth in its greatest splendor and God's will shall be done then on Earth as it is in Heaven which may perhaps be one reason why these Petitions are joyn'd together It may be this is that Kingdom of God of which and the things appertaining to it our Saviour Discours'd to his Apostles before he left the World Acts 1. 3. But in the Book of the Revelation of St. Iohn there are many clear Passages which relate to this Perfect State of the Christian Church hereafter and 't is express'd by a Kingdom and by Christ's Reigning on the Earth This New Scene is mention'd after this manner in Rev. 5. 10. and again chap. 7. v. 15. and 17. and more plainly in chap. 12. v. 10. Now is