as he is But I hope I may without offence give in my poor Judgment as I have done concerning this Scripture considering it is not inconsistent at all with the scope of the Holy Ghost therein and being guided hereto by some certain Probabilities First They are Angels we know and a great multitude of them who did at the Birth of Jesus Christ proclaim Peace to the Creature as well as Good-will towards men the Creature therefore may be in expectation of the manifestation of the Angels that this Promise or Salutation given by them might be made good and perfected Secondly It is not without some reason that the Holy Ghost doth use the different terms of Sons and Children in this Scripture viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons in the 19 Verse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children in the 29 Verse especially considering that that which is predicated of each carrieth with it also a great difference too for the manifestation of the Sons of God answers the expectation of the Creature But the Deliverance of the Creature is not there to be terminated but only by the liberty of the Children of God Now there seemeth to me to be some probability that the varying of the terms should imply also in this place a varying of persons viz. The first to be understood of the Angels of God and the latter of the Saints the latter word also being comprehensive of the first and not the first in a true propriety of speech of the latter considering withall what hath been before said that the Creature must have the Angels employed in working their Deliverance but not the Saints Sons being also fitter then Children in the bringing to pass so great a Work as delivering the Creature out of Bondage is like to be More might be added but this shall suffice for the third Observation from this Scripture viz. The time of satisfying the Creatures expectation that is at the manifestation of the Sons of God Fourthly That which is next offered to our View is the manner of the Deliverance of the Creature or to what it shall be reduced at the expiration of its Bondage it shall be delivered into the Glorious Liberty of the Children of God For it is but subjected saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hope or under hope of a happy change to a better Estate and though this hope deferred maketh the poor Creature to faint yet the patient abiding thereof shall not perish for ever For hope maketh not ashamed especially when it is fixed upon such a sure Foundation Rom. 5.5 as Gods Eternal Purpose which cannot be disanulled A Deliverance therefore shall undoubtedly arise unto the Creature even as there shall be to the Children of God for as in this corrupt estate wherein they are involved for the present by the first Adam they are both together fellow-sufferers so shall they together in their several Capacities be set at liberty and have their Pristine Excellencies restored yea much more enlarged unto them by Jesus Christ the second Adam who being the Alpha and Omega the Beginning and the End of the Creation the same yesterday Rev. 21.5 6. to day and for ever is of power sufficient to make all things new It is indeed upon the Childrens account that the Creature shall be Interessed in that glorious Deliverance for as the Apostle speaks in another case Doth God take care for Oxen So may we say doth God so respect the Creature that is the frame of Nature that he will vouchsafe for its own sake to beautifie it when it is deformed Or doth he altogether for our sakes that are his Children For our sakes no doubt shall this glorious Work be accomplished that even the Creature it self also may in a free and liberal manner which is earnestly desired by it be subservient unto his Glory And thus we finde the Preposition here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated into is taken by some as carrying the force of another viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Propter which signifieth for so reading the word thus The Creature shall be delivered from the Bondage of Corruption for the Glorious Liberty of the Children of God that is That the Childrens Liberty might by their service be the more Glorious For as God made the Creature in the beginning for Man and because of him subjected it likewise unto Vanity that so it might not even in the daies of Vanity be superiour to him for whom it was created So will he deliver it again for Man's sake that is for the Accumulation and Illustration of his childrens Glory Though I confess upon the Creature also it self as it is said before shall be conferred a Glory which shall be in the proportion of its Nature a sutable Advancement unto it as the glory of the children shall be unto them And this I conceive in short to be the sense of the Apostle as to this Particular whereby we may see clearly that there shall be a Restauration of the Creature that is as saith S. Peter 2 Pet. 3.13 Now Heavens and a new Earth wherein dwelleth Righteousness Which words of new Heavens and new Earth as they are used in a certain place by the Prophet Isaiah being spiritually understood Es 65.17 are I confess appliable to the state of the Church in the times of the Gospel under the Kingdom of Christ when it should be so renewed that it should seem to be as 't were a new World old things being done away 2 Cor. 5.17 Types and shadows removed yea the whole Service of the former Tabernacle abolished and all things made new 2 Cor. 5.17 So that in this sense this Prophecy is already fulfilled Nevertheless though the words of the Prophet may be so taken yet we are not to confine the Spirit of God thereunto especially when he hath declared his meaning elsewhere to be of a larger extent as he hath done in this very particular for the Apostle S. Peter in the forecited place Commenting upon the Prophet speaks of the new Heavens and the new Earth as not so much to be seen in this World as in that which is to come his whole Scope in the said Chapter tending thereunto Let then the spiritual sense be acknowledged by us yet that hinders not but that the other sense viz. That there shall really be new Heavens and a new Earth at the last Day may be acknowledged also even as Glory is said to be begun here in those Graces that are shed abroad by the Holy Ghost in the hearts of the Elect which shall notwithstanding shine forth in its full Splendour in the Kingdom of Glory Objection I hear what is objected unto this viz. That in the Day of the Lord 2 Pet. 3.10 The Heavens being on fire shall be dissolved and pass away with a great noise and the Elements shall melt with fervent heat the Earth also and the works that are therein shall
be burnt up which implies a total Abolition of the Heavens and of the Earth How then can there be such a Restauration For answer to this Objection if a late Writer may be heard he will tell us that this place of S. Peter is to be understood of the Destruction of Judaea and not of the end of the World Which suggestion of his I shall not for my part insist upon it being an unwarrantable Interpretation differing not only from the Prophet before and the Apostle himself after him in the 7th Verse where he clearly expresseth presseth his meaning to be of the general Conflagration as it were of the Heavens and of the Earth at the Day of Judgment That which I have to say unto the Objection shall be folded up in a twofold Reply Answ 1 First We see the Apostle speaks there of Heavens in the Plural Number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as comprehending all Heavens So that if the place be to be taken in that sense as that the Heavens and the Earth shall so pass away 1 Reg. 8.27 Es 63.15 Heb. 12.28 as to be no more then we must conclude also that even the Heaven of the Blessed which is the Heaven of Heavens the Habitation of Gods Holiness and Glory shall be altogether taken away likewise But that is a Kingdom which cannot be moved therefore surely it is not so to be understood Answ 2 Secondly Whereas the Apostle speaks of the Dissolution of these inferiour Heavens being on fire and their passing away with a great noise of the Elements also melting with fervent heat and the burning up of the Earth and the Works that are therein the meaning is not as if the substance of these Creatures shall be annihilated and reduced to nothing but only that their present Form and quality shall be changed For first the Quintessence of the Heavens is not combustible by any Elementary fire if the Apostles sense should be taken with a reference to any such kinde of fire it being a most certain Maxime Coelum à subcoelestibus nihil patitur that is Heaven cannot fall under the power of any thing that is below it self for being next unto the Angels the prime Agent in Nature it cannot possibly be Passive And if it were subject to any such Consumptive fire then should that fire which is a far more ignoble Creature have a Being in its greatest height and glory when the Being of the Heavens is under a Decay which is too great an absurdity to be imagined by any that take pleasure in searching into the great Works of the Almighty Yea more considering that the constant Product of such fire is nothing else but Ashes it will follow that when the Heavens and the Earth are consumed the Ashes thereof must remain in the presence of God as if he favoured only the Dust of the Creatures But doubtless in stead of Ashes there shall be a glorious Beauty upon the face of Nature at that Day which beauty even that very fire that shall then visibly flame out shall also be a means through the mighty working of the most High to bring forth We will not too curiously search into the nature of that fire possibly it may be such as that wherein God appeared unto Moses in the Bush but consumed it not Ex. 3.2 and connatural with that which took up Elias into Heaven not destroying his body but changing it into a glorious estate 2 Reg. 2.11 In both which Apparitions as in many more the Ministry of Angels was imployed whom as the Psalmist speaks God maketh a flaming fire And therefore when the innumerable multitude of these Angels shall appear at the last Day waiting upon the Lord Jesus when he comes in his Glory well may Heaven and Earth be then said to be in a flame and as it were all on fire But let the Nature of that fire be as it is ordered by the Wisdom of the Creatour far surpassing our shallow Apprehensions being sparkles of those everlasting Burnings that are in himself This fire at that day shall put a new Form and Quality upon the Heavens and the Earth But how Or what I say again we know not neither is it indeed fit for us to know while we are in this our present estate This we know because God hath promised it there shall be new Heavens and a new Earth wherein dwelleth Righteousness that is it may be such Heavens and such Earth at least as there was in the beginning wherein Adam dwelt when he was in his Innocency This also we know that the Angels who are this flaming fire as they are now employed by God in the Ordering Guiding and Governing the Heavens and the Earth which now are so they shall in the end be instrumental in making all things new for they shall take away every thing that doth offend and like unto fire separate the Precious from the Vile which will necessarily bring on a perfect Renovation and this Renovation is that which will surely be the Dissolution of the former both Heavens and Earth so as they shall not be remembred nor come into minde according to the word of the Prophet Es 65.17 Add unto this the melting of the Elements which the Apostle also mentioneth a plain Metaphorical expression what doth it imply but that they shall be brought into a new form even as Mettal when it is melted loseth not its substance but only the faeculency and dross is taken away and the Mettal transformed into another shape then it had before And thus in like manner the Prophet David when he had spoken Ps 102.26 of the perishing of the Heavens doth declare what his meaning thereof was in the words immediately following viz. All of them shall wax old like a Garment Ps 102. 26. as a Vesture shalt thou change them and they shall be changed He speaketh not of other Heavens but the old changed into better The wrong side of the Vesture is for the present only discernable but the day shall come when it shall be seen in all its Glory Unto this we have the concurrent assent of Expositours both Ancient and Modern whose words because they are so clear and pregnant in the confirmation hereof I judge it fit to intersert them at large as I finde them Holy Hierom upon Isaiah writes thus Extrema illa Coelorum mutatio erit tantum renovatio illorum promotio in meliorem statum That is The change which shall be of the Heavens at the last Day will be nothing else but their Renovation and a promotion of them to a better estate And in his Commentary upon the 102 Psalm writing on these words They shall perish and wax old as a Garment gives his judgment thus Coelorum iste interitus non erit abolitio corum sed reformatio redintegratio that perishing of the Heavens shall not be their Abolition but their Reformation and Redintegration So likewise S. Augustine on the same
place renders the sense thereof thus Peribunt Coeli in fine seculi sed non peribunt ut animalia ita ut esse desinant sed quia in alium statum transformati omnibus quae nunc exercent ministeriis functionibus effectibus carebunt ut quibus tum non erit opus homini facto jam incorruptibili cujus gratiâ ministeria illa exercebant Coeli The Heavens shall perish in the end of the World yet not as other Creatures so as to cease to have any being but being transformed into another state they shall not have those Operations Influences and Effects which now they have because Man for whose sake they were employed in such services being made incorruptible hath no need of them The asoresaid S. Hierom illustrates his meaning by a similitude v. g. Infans cum in Puerum creverit puer in juvenem juvenis in virum vir in senem nequaquam per singulas aetates homo perit idem enim est qui prius fuit sed paulatim immutatur aetati priori videtur periisse sic etiam Coeli c. When an Infant groweth up to childhood from childhood to youth from youth to mans-estate and from thence to old age we do not say in his growth and progress through these several Ages that he perisheth from what he was essentially no he is the same person which he was at first but by degrees changed so as to the preceding Age wherein he was he may seem to perish Thus is it with the Heavens they shall be changed which change shall be a kinde of perishing as to their former estate and a dissolution of that Frame wherein they stood before but yet nevertheless continue in the same substance still which they were from the beginning Of the same judgment was Gregory sirnamed the Great Quaeri potest saith he c. It may be demanded seeing the Scripture speaks one while of the eternal duration of the Earth how it comes to pass that another while it speaks of a general Dissolution Hoc tamen facile discutimus c. This saith he we can easily discuss and resolve if we consider how and after what manner Earth and Heaven shall pass away and how they shall continue Vtraque enim haec per eam quam nunc habent imaginem peribunt sed per essentiam tamen sine fine subsistunt They both pass away in respect of their present Form but their essential Being shall never fail And again Scriptum est c. It is written there shall be new Heavens and a new Earth Quae quidem non alia sunt condenda sed haec ipsa renovabuntur Not as if other distinct from these shall come in their stead but even these that are now in being shall be renewed Coelum igitur transibit erit quia ab eâ quam nunc habet specie per ignem tergitur tamen in suâ semper naturâ servatur Heaven therefore shall pass away and yet shall continue because by fire it is purged from that outward appearance and shape which it now hath but in its own proper nature shall stand for ever Vnde per Psalmistam dicitur mut abis eos mutabuntur quam quidem ultimam commutationem suam ipsis nunc vicissitudinibus nobis nunciant quibus nostris usibus indesinenter alternant c. And hence it is said by the Psalmist Thou shalt change them and they shall be changed which ultimate change of theirs they do in effect themselves significantly demonstrate unto us by those interchangeable Vicissitudes wherewith they do incessantly vary in order to our use and service for may we not at every turn of the year behold the Earth through the Winter-frosts dis-robed of all her gorgeous Attire and when the Spring appears to flourish in as much beauty as she did before The Heavens in like manner to be covered every day with the darkness of the Night and again to be renewed by the daies Brightness And thus by the continual repair of these obvious Defects we may take some guess of the future perishing of these things at the last Day and also of their refreshing again by a Renovation In the next place let Peter Lombara be heard Lib. 4. Dist 47. who saith Peribit Coelum Terra non secundum subst antiam sed secundum speciem quae immutabitur Heaven and Earth shall perish not in their substance but in their outward Form which shall be changed Many more of the Ancients might be alledged who do unanimously consent unto this Opinion So that whatever some people may judge of it now it is no Recent Device but a Doctrine that hath been received as a most Genuine Truth in former Ages yea and now also in these later times it hath been Asserted by Modern Divines I shall instance in some few amongst a multitude that give their suffrage hereunto Thus Calvin Hoc unum de mundi elementis notandum est consumptum iri tantum ut novam qualitatem induant manente substantiâ This one thing is to be noted concerning the Elements of the World that they shall be consumed only by putting on a new Quality their substance remaining still the same And Commenting upon these words of the Apostle viz. The Creature is made subject to Vanity he thus writeth Dubium non est quin vanitatem opponat integrae naturae c. It is not to be doubted but that S. Paul opposeth the present Vanity of the Creature to that perfect Nature which shall appear in it hereafter Thus Polanus Erunt Coeli novi quia renovati sed novis qualitatibus non substantiâ There shall be new Heavens because they shall be renewed but how Not with a new Substance but new Qualities Thus Bucanus Post judicium seu restaurationem omnium rerum sedes locus beatorum erit non solum in Coelis sed etiam in terra After the Judgment or the Restauration of all things the seat and place of the Blessed shall not only be in the Heavens but also in the Earth Thus Amesius Ignis purgando innovando mundo deftinatus non antecedet judicium sed sequetur That fire ordained for the purging and renewing of the World shall not precede the Judgment but follow it And again Elementa non erunt sublata sed mutata The Elements shall not be quite taken away but changed Gomarus after many Arguments that he produceth to this purpose concludeth Mundus non in nihilum sed in meliorem statum est redigendus The World in the end is not to be reduced to nothing but into a better estate H. Grotius in like manner Libertatem à vanitate sive interitu accipiet tunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum filii Dei ad gloriam illam aeternam pervenient Solent boni patres in honorem filiorum etiam servos eorum ornare The Creature shall be delivered from Vanity and Destruction when the Children of God
have attained to that Eternal Glory even as good Fathers are wont for the honour of their Children to put some Ornaments upon their Servants Piscator also upon the same place writeth thus Rom. 8. Coelum Terra inn vabuntur quum Patâ—fiet Gloria filiorum Dei Heaven and Earth shall then be renewed when the Glory of Gods Children shall appear Ravanellus likewise a late Writer in his Bibliothecâ Sacrâ saith Etiam Terra quoad substantiam erit Eterna Yea the Earth in respect of its substance shall be Eternal Lastly To name no more Brentius Hom. 53. in Luc. thus argueth Num Coelum Terra transibunt ita ut nihil eorum omnino maneat Minime omnium non transibunt omnino sed mutabuntur abjicient vestimentum corruptionis induent novam vestem incorruptionis Futura quidem Coeli ac Terrae mutatio non autem in totum abolitio Shall Heaven and Earth so pass away that nothing of them shall remain No verily they shall not altogether pass away but they shall be changed they shall cast of the Garment of Corruption and put on a new Robe of Incorruption There shall indeed be a change of Heaven and Earth but not a total Abolition I have not here mentioned any of our own Writers who notwithstanding many of them Grave Learned and Reverend Divines whose Works praise them in the Gates do unanimously Assert the same Doctrine And thus we see the concurrent Judgment of Writers both old and new inclining this way viz. That it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only as the Apostle's word is in another place 1 Cor. 7.31 and which some construe to this very purpose The Figure the Habit the Form and Fashion of the World that shall hereafter pass away not the Substance Nature and Essence of it for that shall be purified and perpetuated in Glory to all Eternity And though the Scripture speaks of a Conflagration Dissolution and Preterition which they who are of a contrary judgment in this Point do much insist upon yet since they speak no where of an utter Abolition or Annihilation we may with safety abide by what we have declared But here take this Caution it behoves us in these matters to be wise according to so briety and in all humble mod esty to content our selves with this general discovery of the renovation and restauration of the World for we see the Apostle speaks of it in the general term of the Creature meaning the frame and sabrick of the World as hath been said consisting of Celestial and Elementary Regions Now if we should enter too curiously to search what Creatures else of the World shall be restored what place shall contain them what actions they shall have what properties they shall be endued with wherein they shall be serviceable and useful to the Glorified Saints c. If we should I say launch out to venturously into this Deep we shall not have the Cynosure of the word to guide us and so shall certainly fall upon the flats of our own foolish Imaginations or run desperately upon the Rocks of most dangerous errours such as Cerinthus and the Chiliasts have done It is enough for us that we have this general discovery made of the Minde of God herein viz. That the Creature shall be restored and delivered from the bondage of corruption into or for the glorious liberty of the Children of God and that a reparation shall be made by Jesus Christ of that which sin hath so much defaced and disordered And now to conclude Doth not all this evidently speak out that Christ will not fail in the exercise of his power over the World But as he began to manifest it in the Creation and to continue it in the preservation so he will perfect it in the restauration of all things declaring himself thereby mightily to be the Son of God Yesterday to Day and the same for ever But before we dismiss this Point Let us as we have done with the former bring in some few Corolaries to wait upon it for it is not fit that a doctrine of so noble a sublimity should be without Attendants that may some way be useful for the Church of God The first then that appears comes with a rule or a rod to rectify an old errour newly revived For if this truth be admitted as it must unless wee will shut out the Lord Jesus Christ from a most eminent part of his Glory that is then an Errour to be exploded and repented of which is very confidently maintained by many in these times concerning that outward Glory made up of a temporal peace safety and happiness with an affluence of all good things which they have imagined the Saints shall here in this life be Partakers of before the end of the World grounding their opinion upon such Places of Scripture which make mention of this restauration that we have insisted upon But if this Restauration shall not be till after the general Judgment as hath been made to appear I hope such Persons who have been of that erroneous perswasion will finde cause hereafter to be of another Minde I will not deny but that upon the downfal of that Man of Sin the Church may shine forth in a more beauteous lustre in respect of spiritual Glory before the end commeth then now at this present can be discerned in her but whatsoever that may prove it shall certainly be attended with much trouble from the World and from the Divel for the promises that are made to the Church while she is Militant Mor. 10 30 2 Tim 3.12 are accompanied with this Proviso viz. That she must look for Persecution And therefore to look for a Kingdom of Saints here which shall continue a thousand years free from troubles is so Vain a thing that methinks without a strong delusion of Satan it should not enter into the hearts of any that pretend to be acquainted with the Counsels of God in his Word It is not meet that the Spouse should finde her way through Ease and Pleasure when her Lord is gone before through much Labour and Sorrow The Disciple is not to be above his Master nor the Servant to be above his Lord It is enough for the Disciple that he be as his Master and for the Servant that he hee as his Lord If the Master of the House was rejected and despised by men yea made a Man of Sorrows while he was here upon earth Es 53.3 how much more should the same Lot befal those of his household It will assuredly be the Glory of the Church while she is in her warfare to be still in the feild fighting the Lords battels and to resemble the Captain of her Salvation who went through Water and Bloud and was made perfect by sufferings For him Luk. 24.26 2 Tim. 2.12 Mat. 30.23 He ought as he said of himself to suffer and so to enter into his Glory And surely the Church must follow
yea and the greater was our sin that after we had some large experience of this great Glory wherein Divine Goodness had put us we should through our absurd folly deprive our selves of it This for the second Consideration arising from the said Doctrine The third brings a Light in her hand to guide us in the first Resurrection and to shew us the Glory of the second First we are hereby taught to fit and prepare our selves against this time of Restauration viz. By raising up our dull heavy and carnal hearts from this present evil World where they are too apt to lie groveling and by setting our Affections on things above and upon this Comfortable time of Refreshing wherein the Lord Jesus will freely and fully manifest his love and faithfulness unto his beloved people And indeed seeing that these things shall be dissolved and again restored What manner of persons ought we to be in all holy Conversation and Godliness Scarce any among us I dare say but do look for new Heavens and new Earth that is expect Salvation in the Day of the Lord. But can we be so deluded as to think that the old Adam should bring us thither A Delusion notwithstanding it is wherewith multitudes are miserably deceived But beloved Brethren let it be remembred that the flaming Sword which keeps the Way to the Tree of Life will never suffer any to enter there under such a Conduct There must dwell nothing but Righteousness neither shall there in any wise enter into it any thing that defileth Rev. 21.27 nor whosoever worketh Abomination or maketh a Lye If therefore we carry our sins along with us we shall certainly stand without amongst Dogs and never be admitted Rouze up thy Soul therefore O poor Sinner and with Indignation shake off whatsoever it be that may hinder thee from having a part in that Glory that shall be revealed For be assured the Lord Jesus Christ will never suffer his new Creation to be sullied with the least spot or stain of Uncleanness He will not have his poor Creature to be ever groaning and when he hath once freed it it shall be freed for ever none but the new Creature shall be the Inhabitant of his new Creation Let all old things then be done away both in our hearts and in our lives and let all things become new I shall conclude this first Branch with that excellent Gloss of Mr. Calvin upon that of the Apostle 2 Pet. 3.10 Non subtiliter de igne procellâ c. Disputare voluit Apostolus sed tantum inde elicere exhortationem quam mox attexit nempe ut enitamur nos quoque advitoe novitatem The Apostle's design is not subtlely to argue about the sire c. that shall be at the last Day but from the consideration of the change that shall then be to draw forth an Exhortation to perswade men to newness of life So say I let us not busie our selves about too curious an inquisition after the manner of that change that shall be made of the Heavens and of the Earth rather it should be our care according to the advice and warning of the Apostle that seeing we look for such things as new Heavens and new Earth 2 Pet. 3.14 to give all diligence that we be found of him who is the faithful Authour of this Change in peace without spot and blameless And thus are we guided by this Doctrine to the first Resurrection Secondly it will shew unto us somewhat of the Glory of the second For according to the Power and Wisdom of the Workman so is the Work to be expected that cometh out of his hands if he be able and expert in his Art whatsoever it be his Work will be answerable Now it is to be presumed that Jesus Christ who is the Wisdom of God and the Power of God will like himself produce a most glorious Work in his Restauration of all things for herein also he will be the same which he was from the Beginning What therefore the Prophet spake in a certain place may very well be applied to this purpose Es 64.4 Since the beginning of the World for in the beginning there was some kinde of resemblance of that Glory which shall be Eye hath not seen as the Apostle renders it nor Ear heard 1 Cor. 2.9 neither have entred into the heart of man the things which God hath prepared for them that love him The Eye of man hath seen much the Ear perhaps hath heard more but the Heart conceiveth more then Eye hath seen or Ear heard but Eye Ear and Heart are all too narrow to comprehend or describe the exceeding weight and superlative Greatness of that fulness of Glory It may suffice that it is of his wise and powerful ordering who is the same yesterday to day and for ever In the 14 of S. John the Lord speaketh to his Disciples in these words which have a measure that reacheth unto all Believers I go John 14.2 saith he to prepare a place for you a place with himself that where he is there also may his people be Being then I say of his preparation who is the Lord of Glory and of his Prepossession too how can it possibly be but exceeding Glorious Kings do not use to erect Cottages but set forth their Magnificence in sumptuous Buildings How stately then shall that place be which is prepared by Jesus Christ the King of Glory It was as he himself faith elsewhere prepared from the foundation of the World Mat 25.34 Yet after some thousands of years he saith again I go to prepare a place for you Once more behold here by the way how Jesus Christ is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same that excellent Work which he made and prepared at first and which was afterwards lost and forfeited by man'd Disobedience he will now prepare it again for all those that believe in him for in him there is no variableness nor ever shall be That Preparation therefore that is to be made will be it seems in part the Reparation of that which was made in the Beginning In part I say for it will not become us to mete out or to set Bounds to this great Work of Christ by any Topographical Delineations otherwise then we have the Word to guide us neither indeed can we positively determine what it shall be 1 John 3.2 It doth not yet appear saith the Evangelist what we our selves shall be though for the present we be the Children of God And what the Glory was of our first Creation we are not able in this our low estate to finde out much less do we know what that Glory is which Christ is preparing But notwithstanding this is certain because it is revealed there shall be new Heavens and a new Earth wherein dwelleth Righteousness and where Righteousness dwelleth there must needs be great Glory For if Righteousness here where she is but a Forreiner
and meets with many checks Pro. 14.34 exalteth a Nation as Solomon tells us much more will she Adorn and Beautifie the place of her own Habitation where she shineth without any Eclipse and where she ruleth without any Disturbance or Resistance whatsoever A most Glorious Provision doubtless it will appear to be which will also abundantly satisfie When God was about to bring his people into the Land of Promise he tells them what was prepared for them viz. Great and goodly Cities which they builded not Deut. 6.10 11. House full of all good things which they filled not Wells digged which they digged not Vineyards and Olive Trees which they planted not all should be made ready to their hands against their coming thither so shall there be a preparation made by Jesus Christ for the Saints in the life that is to come of all things whatsoever their Souls can desire And since we have made mention of this Land which the Lord promised to give unto his People when he brought them up out of Egypt and which is indeed a Symbol of the Eternal Inheritance let us proceed a little further in this matter confining our Mediations to a short Parallel between that Land and the Celestial Canaan which shall be given to all that are Israelites indeed for their everlasting Possession In the third Chapter of Exodus Ex 3.8 God tells Moses that he would bring his People unto a good Land and a large unto a Land flowing with Milk and Honey unto the place of the Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebuzites Now since that Heaven and Earth as they are prepared by Jesus Christ shall be the Receptacle of the Saints hereafter let us in a short Survey see how they will both answer their Type in the several parts thereof First for Heaven It is surely a good Land to speak of it by way of Allusion the Holy Ghost in Scripture leadeth us herein and that in this very Particular Heb. 11.16 calling Heaven a Country Good in respect of Vicinity for where there are good Neighbours the place is commonly by those that are good the better liked Now in Heaven there dwells Goodness it self a good God and a good Saviour good Angels and good Souls All very Good As it is therefore a part of the Torment which the Damned suffer in Hell to be ever in the Company of evil Angels and ugly Devils so surely is it a great happiness to be ever in the sweet Society of Saints and glorious Angels nay of God himself Good then in respect of good Neighbourhood good also in respect of the abundance of good things that are there flowing I say not with Milk and Honey but with Joy unspeakable and full of Glory There are good things for the Soul and good things for the Body which being largely laid open by others we shall not insist upon them here There is the Tree of Life and the Tree of Knowledge of Good but not of the least Evil whatsoever How good is it to behold the King in his Beauty Es 33.17 1 John 3.2 to see God as he is in his Glory This is the Ne plus ultra of the Soul hitherto she aspires and no further For in his presence is fulness of joy and at his right hand are pleasures for evermore This is the Priviledge of that place alone and therefore surely it is very good so good that it is impossible it should be better and impossible also for us that are so evil as yet fully to know it Well was it therefore sung in that Anthem of old Quis Chalcedon Quis Jacinthus Norunt illi qui sunt intus When once we come to taste of this Goodness and to drink of the River of these Pleasures we shall then see that clearly which now we can see but through a Glass darkly It is also a large Land so large that no hand but his that stretched it forth can be able to mete it out though there have been some who have too vainly busied themselves in calculating the Dimensions of it Some have undertaken to set out the extent of it thus As the Element of Water is ten times bigger then the Earth the Air ten times bigger then the Water the Fire ten times bigger then the Air So with the like proportion each Heaven bigger then another And thus do the Grashoppers of the earth skip beyond their Line Es 40.22 who because they can as they think bestride the Molehil of their own Element from whence they were extracted will presume also to take the length of the span of God's right hand But away with this Arrogancy far unbeseeming those that dwell in houses of Clay rather indeed should our thoughts be swallowed up with astonishment when we take into our consideration the largeness of the Place and our affections likewise should be enlarged towards it remembring what our Saviour calleth it John 14.2 His Fathers House wherein as he saith there are many mansions Therefore it must needs be very great We see how it is here in this life according to the greatness of persons so commonly are their houses enlarged Luke 12.18 Even the rich Tool in the Gospel when he perceived the world coming in fast upon him he presently concludes to pull down his Barns and to build up greater And when Nebuchadnezzar grew to be Great in the earth Oh how he prides himself in the sutableness of his Neast Dan. 4.30 Is not this great Babylon saith he that I have built for the honour of my Majesty Thus do filly men stand like Cocks crowing upon their Hillocks applauding themselves in the largeness of their Train and Elbow-room which they have obtained in the world answerable forsooth to the heighth and greatness of their Spirits when yet notwithstanding poor Creatures they are but walking pieces of earth and a small Ell possibly of that ground which they tread upon will one day be big enough to hold them Well then if this be the manner of men to have House and Land here agreeable to their little Greatness how great and large is that place where the great God himself dwelleth And where he will gather his Children together into their Mansions ordained for them Surely it is beyond all expression beyond all admiration We shall indeed come to see and know it in that day when we walk the Round with Jesus Christ who will certainly then shew unto us all the Glory and Beauty of his House which yesterday that is from the beginning he built and created and now again in his faithfulness is gone to prepare for us but till then we must not be too busie in our shallow apprehensions of it Thirdly As it is a good Land and a large so it is the place of the Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebuzites that
a time of clearer Light coming which when the shadows were removed and that old Tabernacle taken down should make the way plainer to those that should walk in that Light for the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth certainly signifie this kind of manifestation by Light as we may see in sundry places of Scripture and not such an Apertio portarum an opening of the gates of Heaven as these Popish Phantasticks vainly imagine who do hereby onely manifest their gross Ignorance in that whereas the Apostle saith the way to Heaven was not manifest in regard of knowledge They will against all sense and reason maintain that the way to Heaven was not open in regard of Entry as if the way could not be open to enter because it was not manifesty known Upon which account as one well observeth they may shut out our Christian Infants at this day who do not onely not manifestly but not at all know the way to Heaven and if the way to Heaven be open to them for entry although it be shut in regard of knowledge how much more was it open to the faithful under the Law who as to sufficiency knew the way to Heaven although not so manifesty as we do As for that which hath been Objected out of our Common Liturgy viz. When thou hadst overcome the sharpness of Death thou didst open the Kingdom of Heaven to all Believers I answer they are much mistaken who render the sense of the said words in that manner to the derogation of Christ's merit for if they be interpreted aright they do rather advance the honour of the Lord Jesus in that way and kinde that we have here insisted upon And as Athanasius used them who was the Authour of them then in the least degree detract from it the genuine meaning of them as we use them being this Jesus Christ after his death did open the Kingdome of Heaven to all Believers viz. to the Gentiles as well as to the Jews whereas before it was open onely unto the Jews Lastly Where as it is said by some that though the Fathers were not shut up in Limbo as the Papists fondly dream but immediately after Death were carried up into Heaven yet they were not admitted to that Vbi that place of Glory wherein they have been ever since our Saviour's Ascension I Answer till such time as we can see some constat for this in Scripture we must take leave to declare our Judgment against it rather because the Holy Scripture is so clear that Jesus Christ was the same Yesterday which he is to day we may admire that the least scruple should arise in the thoughts of any that the power of his Resurrection could not put forth the same Virtue to the Saints of old so as to make them Quoad statum separationis as perfectly happy as it doth unto those that have and shall come after We are not to be regulated by the Opinions of Men in this matter whether Antient or Modern though in some other points that are not of so great concernment we may happily afford a willing compliancy In this case we will call no man Father upon Earth for one is our Father which is in Heaven To the Law therefore and to the Testimony whosoever speaks not according to this Word in Order to Christ's Glory and the Salvation of his Church it is because there is no Light in them And now when I was even about to leave this point so to proceed unto that which followeth I have met with a spoke in my way upon which I must stop a little being well assured notwithstanding that my Text will bear down all Opposition that may be raised against it There have been we know in these late times certain strange Opinions scattered about such as have been of pernicious consequence to Religion And if amongst the rest I meet with any which strike at the Honour of our Lord Jesus Christ which our present Text ascribeth unto him I hope I may take liberty to bear Witness against them of how great Name soever the Authours thereof may be that have maintained them I shall forbear to nominate any Persons but doe heartily wish they would seriously consider with themselves how they may for the Church's sake retract that which they have of this Nature so unadvisedly written It hath been maintained and published by one Authour especially of great and eminent Note That the Object of the faith of the Patriarchs and Fathers of old was not Jesus Christ the Mediatour but God alone that is God the Father And that such efficacy as the expiatory sacrifices of the Law had was not so much in reference to the sacrifice to be made of Christ as extrinsecal and affixed by the Divine ordinance and institution of Almighty God Yea that the very Heathen did in those times without Christ even by the light of Nature attain unto such a Knowledge of God as was enough for their everlasting Salvation That these Cockatrice Eggs were hatched by Hereticks of old is well known The Church was much pestred with these Pelagian vermine in former times But that after they have been crushed with the hammer of Divine truth in the hands of Holy Antients and Servants of Christ of late that they should I say be now brought to Light again perking up with such boldness as they do and that among us in this Church who have been taught by terrible things in righteousness to set up and adore the Lord Jesus Christ in his Throne It is and will be surely too great a provocation of God's jealousie against us Having therefore mett with such Assertions as these so destructive to the Piety of the times and so diametrically contrary to the Doctrine that hath been insisted upon being derogatory to the Merits of the Lord Jesus making them useless to the World before the time of his coming I conceive a necessity is laid upon me to protest against them It hath been the great design of Satan at all times to bring the world to be as little beholding to Christ as may be and to that purpose hath he bewitched men with strong delusions one while suggesting to their minds prejudicate opinions concerning the ways of Christ that they are greivous unprofitable and unreasonable ways another while infusing into them Principles of self-sufficiency that so long as they have materials enough of their own to finish their building what need they go to seek in another's Quarry sometimes perswading them that the Saints in Heaven must be his Coadjutours in office to obtain grace for his people here and to help them in time of need again making them believe that after this Life is ended their souls must lie down in Purgatory for a time before they can be carried up into Heaven And why is all this and much more attempted by this grand Adversary the Devil but because as I said he would draw men to have as little dependance upon Christ
persons putting them upon this Blasphemy that they poor worms are as well and as truly God as Jesus Christ And why Because they have their Being in God Act. 17.28 are partakers of the Divine Nature 2 Pet. 1.4 and are one with Christ John 17.21.22 c. Now if this were admitted what a sordid profession would Christianity be What in time would become of Satisfaction for Sin Imputation of Righteousness the Purity Dignity Royalty of the Blood of God How ridiculous and contemptible would the pretended terrour of the great Day seem unto the World For a Contest might possibly arise who should be the chief Judge at that time and according to the person and quality of the Judge so would the Judgment be But to these deluded ones we may well say as Moses did to Korah and his Complices Num. 16.9 10. Seemeth it a small thing unto you that God hath separated you Numb 16.9 10. and brought you near unto himself but you will seek the Priesthood also What is it nothing to be as you pretend your selves to be advanced to the knowledge of the true God and of his Son Jesus Christ our Lord to have the Image of God consisting in Righteousness and true Holiness 2 Pet. 1.4 to be repaired and renewed in you which is the participation of the Divine Nature but that you will aspire like the Devil 1 Tim. 3.6 to be equal with God speaking after the language of him who said in his heart I will ascend into Heaven Es 14.13 14. I will exalt my Throne above the Stars of God I will sit upon the mount of the Congregation in the sides of the North. I will ascend above the heights of the Clouds I will be like the most High Is the iniquity of our first Parents too little for you from which we are not cleansed until this day but that you will rise up and rebel against the Lord even after the same manner as they did What have you been coeternal with Jesus Christ and immutable like unto him Can ye say You are the same yesterday to day and for ever Where were you then Job 38.4 when God laid the foundations of the earth Declare if you have understanding When he prepared the Heavens when he set a compass upon the face of the Depth when he established the Clouds above when he strenghned the Fountains of the Deep Were you then by him Pro. 8.27 as one brought up with him rejoycing alwaies before him Have you known the mind of the Lord Or have you been his Counsellours Were you joyn'd in Commission with Jesus Christ to be his Co-agents in the great Work of Redemption Es 63.3 Did you help to tread the Wine-press in the discomfiting of his Enemies Or to establish a Church so as the Gates of Hell should not prevail against it Look then now on every one that is proud and bring him low and tread down the wicked in their place hide them in the dust together and bind their faces in secret Then will I confess to you that you are free from those Delusions that are charged upon you and unjustly tax'd with Blasphemy whereof otherwise you cannot but be deeply guilty But enough of this The other Project of Hell which is now on foot against Jesus Christ in these our daies is to level him with poor dust and ashes not allowing him a preheminence above the sons of men unless it be such as hath been devised by the Devil for the more close conveyance of his inveterate malice I do not say it is an Egg lately hatch'd by that Cockatrice for it is of an old brood and did exceedingly infest the Church in former times as hath been said before but though it was smitten through and through with the two-edged Sword of Gods word yet there are now again sprung up new Heads of that old monstrous and malicious Hydra who with the faces of Sodom and Gomorah dare publickly tell us that our great Redeemer of whom we make our boast is no other then a meer man I am prone to believe that such as love the Lord Jesus Christ in sincerity do find their hearts shivering within them at the very mentioning of this horrid Blasphemy but behold yet greater Abominations What an amazement must it be to all the Churches of Christ to read or hear that In A. B. his Exposition of the 17th Chap. of S. John which I have read of Socinus In the reciting whereof there may be some doubt as one said in another case whether you should be desired to open or to stop your ears the speech being so horrible as it is a wonderful patience of God that the Earth opened not her mouth to swallow him up quick yea it may seem strange that the dumb and dead paper did not stand up refusing to take that Ink wherewith such an abominable Blasphemy should be either printed or written which is expressed in these words viz. This Doctrine of Christs Deity is so absurd that the Christian World will one day be ashamed of it and that the word Trinity may be in time as much abhorred as Transubstantiation and the Mass What shall we say to this but as the Angel spake to the Devil Increpet Dominus Es 6.1.3.5.8 John 12.40 41. Psal 102.19 22 23.26 27. Heb. 1.10 11 12. Let the Lord rebuke them whosoever they be that have their Tongues thus set on fire of Hell against Christ and his Glory The Apostle tells us Phil. 2.6 That being in the form of God he counted it no robbery to be equal with God Yet these wretches do in effect say that he is a Thief and a Robber if he shall lay claim to such an equality What Is he the great Jehovah Eternal and Immutable the same yesterday to day and for ever and all this while but a meer man Could a meer man be able to wade into the vast Ocean of the wrath of the Almighty and not be swallowed up everlastingly therein Could he be able to enter into a Plea with Divine Justice and put her to a Non-suit To undertake by his own Righteousness to justifie so many Myriads of Saints and not find to his shame his covering infinitely too narrow to hide the deformities of so great a multitude To encounter with Death and Hell and overcome them in their own Den Surely we must needs say with him in the Gospel If this man were not of God Nay If this man were not God he could do nothing nothing I mean in these great noble and glorious Atchievements For admit that he was perfect in himself both in his birth and in his life the power of the most High when it came upon the Virgin in her Conception stopping up the Current of original sin that it could not pollute him and his own proper power preserving him all his life-time from the least spot of any actual sin yet alas wherein could this single
life Celestial but to have power to transmit the Influences of the Sun into other Corporeal Substances here upon Earth it would surely make the whole Creation to stand amazed and applaud the happiness of Mankind that it should be exalted to so great a dignity But behold here a greater wonder in Heaven a humane body is actually taken up into the Throne of Glory Crowned with Divine Majesty and Honour hypostatically united to the Divine Nature by virtue whereof the Holy Spirit drops down abundantly into the hearts of men making them all wheresoever it comes like unto God in Wisdom Righteousness and true Holiness and fruitful in all good works No wonder indeed that the Angels stoop down 1 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in respect of his personal being but quoad essentiam absolutam because the Essence of the Son is the very same that the Essence of the Father is desiring to look into the Gospel when they have such a blessed and glorious Pattern of it there before them in the Mount of God But this I say is the honour that Christ hath done unto us and therefore surely a mighty engagement lies upon us to give unto him also what honour we possibly can he sought not to dignifie himself or to make himself in any respect better when he took upon him our Nature for he was from everlasting God in the best and highest degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very God in all the daies of Eternity so high that he could not be higher so great that he could not be greater so good that he could not be better but for our sakes he was made flesh and dwelt among us that we poor dust and ashes might dwell with him in Glory Ascribe we therefore unto him the excellency of his Merit let us be thankful unto him and speak well of his Name for his Name indeed is excellent and his praise above Heaven and Earth his Name also is wonderful therefore to be had in reverence by all them that are round about him wonderful in his Essence yesterday to day and for ever And having also done wondrously well for us as hath been said Now then let all the people praise him let all the people praise him by worshipping him with a divine Adoration by a zealous appearance for him against his Enemies by a ready hearkning to the Voice of his Word And thus have we done with this second Consequent of this Doctrine viz. With a confideration of it in reference to the people of God Lastly Seeing it is so that Jesus Christ is the same yesterday to day and for ever in respect of his Divine Nature Then let all the Enemies of this Eternal Son of God cover their faces with shame who have not only called into question this his Honour but with the Sophistry of Hell in the sight of all the World and before the Sun have most impiously and impudently argued against it Such were Cerinthus Ebion Sabellius Samosatenus Arius Photinus and all those Alogi of old such have been Servetus Socinus Valentinus Gentilis and their followers of late all of them professed and open Enemies against the Godhead of Christ It hath been already said that it is a duty incumbent upon all the faithful people of God zealously to vindicate the name and Dignity of the Son of God against all his Enemies But we shall now see how he himself doth marvellously appear in his own vindication for it may well be said of him as it is in Job He is wise in heart Job 9.4 and mighty in strength to maintain his own Glory and therefore whosoever they be that harden themselves against him shall not prosper They shall perish but he shall endure they shall consume into smoak shall they consume away but he is the same and his years shall have no end We use to say proverbially of the Moon which is called the faithful Witness in Heaven that she will still keep on her course Ps 89.33 though all the Dogs upon earth should stand barking at her Assuredly the Lord Jesus Christ will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same God still yesterday to day and for ever though the foolish man reproacheth him daily and the tumult of those that rise up against him ascendeth continually But will he indeed be the same Ps 74.22 23. We may then conclude upon it infallibly that he will as he hath ever done make all his Enemies the Spawn of the old Serpent his inveterate Adversary to lick the dust Not to speak here of those who are Enemies against Christ as he is Mediatour of which sort I believe the World is full and it is to be feared that too many who even eat of his bread Ps 41.9 do lift up the heel against him Let us consider how his hand hath been stretched forth against those that have denied his Godhead Cerinthus the first that we read of that vomited out this Blasphemy viz. That Christ was but a meer man and not co-eternal with the Father against whom the Evangelist S. John as Irenaus reports it was inspired by the Holy Ghost to write that Gospel which goeth under his name See Doctor Featly in his Dipper dipt This Cerinthus as some Historians write resorting to a common Bath where he met with the said Evangelist was crushed to death by the fall of the house as soon as the beloved Disciple who made hast to shun him was got out of the door Julian the Apostate whom all Generations shall call cursed being wont in a scoffing manner to call the Lord Jesus the Galilaean and the Carpenters Son gave out threatnings that upon his return from the Parthian War wherein he was then engaged he would utterly destroy all those that believed in Christ But he was before his return cut off in a most eminent manner Vengeance not suffering him to live wounded he was mortally in the said Battel uncertain whether by an Angel or man which when he perceived he filled his hand with his own blood and threw it into the aire uttering these words Vicisti Galilaee vicisti Thou hast overcome Galilaean thou hast overcome Eusebius c. c. And when his filthy Soul was about to disgorge it self out of his body he grumbled out with a hollow voice the Devil then as it is like ceasing upon him this horrid Blasphemy Saturato te nunc Nazarene Now satisfie thy self O Nazaren A little before the death of this bloody wretch Libanius Julian's Teacher in Paganism scoffingly asked a Christian Scholemaster what the Carpenters Son was then working for his Disciples he Prophetically answered Parat Juliano Loculum He prepareth a Coffin for Julian who was about that instant time smitten by the just hand of the Almighty Julian Uncle to the aforenamed Julian used commonly the like blasphemy against Jesus Christ and being willing in what he could to vent his malice against him rush'd
that put their trust in him The second Interpretation of the TEXT Jesus Christ is the same yesterday to day and for ever In a reference to the whole CREATION Adsis O JESV HEnce it is that Christ calls himself the Alpha and Omega Rev. 1.11 the first and the last Being so in this sense as well as in that before-mentioned The first because he is before all things and by him all things consist Col. 1.16 The last Col. 1.16 in that he is after all things Or He shall stand the last on the earth as that place of Job may be rendred or with the last Job 19.25 Es 41.4 Col. 3.11 as the Prophet phraseth it that is continuing with or ruling this whole World to the end of it He is All and in all saith the Apostle in point of eternal salvation all meritoriously all efficiently all sufficiently so likewise is he All and in all in respect of the World and the Creatures therein for all had been nothing without him and all would fall to nothing without him the same good hand of his Power running constantly without the least Retractation or Interstitium through the whole from first to last which clearly demonstrates him what the Text proclaims him to be viz. The same yesterday to day and for ever That is The same in the work of Creation The same in the work of Preservation The same in the work of Restauration According to this triple Distribution of Time here in the Text Yesterday to day and for ever Let us therefore now consider these distinctly by themselves that we may so far as God shall be pleased to enable us take an exact view of the unchangeable power of the Lord Jesus in order to the Creatures CHAP I. How the Text is Applicable to Christ in the work of Creation JEsus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same mighty God or the only He as the word signifies in the work of Creation he is that great Jehovah as it hath been made to appear that Ens entium The beginning of the Creation of God Rev. 3.14 Not in a Passive sense but Active that giveth a Being to all Creatures Therefore when this Jehovah saith of himself Es 48.12 I am he Es 48.12 I am the first I am also the last He presently inferreth Mine hand hath laid the foundations of the earth and my right hand hath spanned the Heavens when I call them they stand up together Ob. But we are to believe will some say according to the Tenor of our Creed that the Father is the Creatour of Heaven and Earth Sol. I answer True but that is not to be taken exclusively of the Son and of the Holy Ghost for as there is a Divine Order between the Persons in the Trinity so this Order is the same towards the Creatures as it is amongst themselves Opera Trinitatis ad extra sunt indivisa Talis agendo qualis existendo The same in working as in their existency one with another the Father is of himself the Son is of the Father the Holy Ghost is of the Father and of the Son so first the Counsel and Decree of the Father precedeth then the Son produceth that Decree into Act P.R. the Jesuit in his Treatise of Mitigati on against Dr. Morton tels us that Bellarmine Valentia c. Charge Calvin with Arianism for holding that Christ as he is the second person of the Trinity cannot properly be called the Creatour of Heaven and Earth for that say they implieth that he is not God nor equal to his Father Heb. 1.2 then the Holy Ghost maketh it effectual to all those ends and purposes for which it was ordained not as if there were any priority among them either in respect of Dignity or Time but the only wise God being the God of Order and delighting therein this Order is held in all proceedings amongst those three Heavenly Estates as it were who are not either in their Actions or Existence subordinate one to another but only co-ordinate one with another Excellently therefore according to this Rule is this Order in the work of Creation described by Arnobius an Orthodox Writer of the Fourth Century Ipse dixit facta sunt hoc est per verbum Dei facta sunt Patre loquente Filio creante Spiritu Sancto animante He spake and it was done that is By the Word of God were the Heavens and the Earth finished and all the Host of them by the Breath of his Mouth the Father decreeing the Son creating the Holy Ghost quickning Or as Basil the Great at the same time sweetly interprets it In creatione cogita principalem causam corum quae fiâ—nt Patrem conditricem Filium perfectricem Spiritum Sanctum In the work of Creation ever conceive the first Mover thereof to be the Father the working cause to be the Son the perfecting to be the Holy Ghost True it is the Father is said to work by the Son for by him that is the Son saith the Apostle Heb. 1.2 God made the World yet that will not necessarily imply as the Arians impiously construe it that the Son is only ministerial or instrumental to the Father herein as a Servant is to his Lord for this Preposition Per doth sometimes also signifie the very primary efficient cause of a thing that is acted or done v.g. A man may be said per liberum arbritrium by his free-will to undertake a Design his will though cannot be counted as his Instrument in the matter he undertakes but it is the efficient Mover of his undertaking And when a work-man per rationem Idaeam Artis that is by his skill doth perfect some rare artificial Piece we do not say that his Reason or Skill was either his Tool or his Servant that he used in his Work but the very Spring or Principle from whence the Work received its full and whole composure and formality which is so far from being an Impeachment of the Work-mans credit that it rather tends to his greater glory So when the Father is said by the Son to create the World the Son is not thereby subjected to the form of a Servant unto the Father as he was when he undertook to redeem the World but is declared thereby to be in all points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Co-worker with him as the efficient cause of the Creation to the glory of the Father 1 Cor. 1.24 he being the wisdom of God and the power of God as saith the Apostle And yet to make this clearer we shall find that the said Preposition is in Scripture sometimes used with a reference also even unto the Father v.g. 1 Cor. 1.9 God is faithful 1 Cor. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom ye were called into the fellowship of his Son 2 Cor. 1.1 And 2 Cor. 1.10 Paul calls himself an Apostle of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the will of
God Whereby surely is not meant that the Father is subservient in either of these respects but the first Mover and efficient cause in both so is the Son also in the work of Creation though the Father is said to work by him for he saith John 5.17 My Father worketh hitherto and I work John 5.17.19 And what things soever the Father doth these do the Son likewise V. 19. As the Father therefore is the sole Creatour of all things so in like manner is the Son John 10.30 because the Father and the Son are both one the Father by the Son and the Son from the Father excluding only all Creatures in Heaven or in Earth from having any concurrency herein To conclude Peter Lombard's sense concerning this Point or rather S. Chrysostom's quoted by him will give us some clear light in this Mystery and it is indeed well worthy to be remembred by us The Father Lib. 2. Dist 13. saith he worketh by the Son Quia tum genuit omnium opificem Because he begat him in that ineffable and eternal Generation the Creatour of all things and if the Father be the cause of the Son secundum quod Pater est As he is Father much more is he the cause of those Creatures which are created by the Son Hence it appeareth John 5.26 that as the Father hath life in himself and hath given to the Son to have life in himself so the Father hath this honour soo modo ordine In his glorious Rank and Order to be the Creatour of all things and he hath given to the Son in his order likewise to be the Creatour too the like we may say also of the Holy Ghost in his Order Since then it is the priviledge of the Son by virtue of his Divine Generation to be entituled to this Honour in an equality with the Father let him be as the Apostle calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bringer forth of every Creature Col. 1.15 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Authour the Beginner Rev. 3.14 the Prince of the whole Creation the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he and none but he He it was that stretched forth the Heavens alone Es 44.24 Psal 104.9 Ps 147.4 and did spread abroad the Earth by himself he made his Angels Spirits and his Ministers a flaming fire He telleth the number of the Stars and calleth them all by their names or as it is rendred Giveth names unto them He prepared the Light and the Sun Ps 74.16 Ps 104.19 Job 38.28 29. Job 38.22 Ps 135.7 Ps 33.7 Ps 24.1 the Moon also he appointed for seasons And what Father hath the Rain but he Or who but he hath begotten the drops of Dew Out of whose Womb came the Ice And the hoary Frost of Heaven who but he hath gendred it He created the treasures of the Snow the Hail and the Wind and he laid up the Depth in Storehouses The Earth is his and the fulness thereof whether it be in the Surface or in the Bowels of it the round World and they that dwell therein In fine the Apostle sums up altogether Col. 1.16 By him were all things created that are in Heaven and that are in the Earth visible and invisible Col. 1.16 whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him And the Evangelist agrees in the same account saying All things were made by him John 1.3 and without him was not any thing made that was made Thus was Jesus Christ Yesterday that is in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only he in the work of Creation He himself undertook it without the assistance of Angels whom Saturnius Basilides Cent 2. cap 5. and other Hereticks of old would obtrude upon him to be his Co-agents in the Work And he was likewise the same in carrying on his work there was no variableness in him whilest he continued in it exercising his Divine Artifice and Dexterity in the Magnitude Variety Multitude Distinction Order Harmony of his Creatures which he produced one day after another till all was finished At which time he look'd upon all with much complacency and delight beholding the Travel that he had gone over and was satisfied therewith not retracting the least thing that had passed through his fingers for he was not ashamed of his Work but set his Seal unto the whole giving this Testimony of it That it was all very good Gen. 1.31 With men indeed there is a marvellous mutability in their Works either they are not able to perfect what they begin and so are not the same when they have wearied themselves about their work as they were at first entrance upon it ashamed and vexed to see their expectations frustrated As it was with Solomon after he had stretched forth his uttermost Abilities which in truth surpassed all others to extract the most exquisite Spirits and purest Quintessence for his delight which the variety of the Creatures could afford how miserably alas was he deluded I locked saith he on all the works that my hands had wrought R◠2.11 and on the labour that I had laboured to do and behold all was vanity and vexation of spirit Or else they are not wise enough to carry on their Enterprizes to such a progress and maturity as may probably produce any desirable Issue being fain to sit down many times re infectâ even as wise as they began or out of envy they are not willing to impart their Experiments to others Plutarchus in vita Alex. As Alexander would not have Aristotle to publish his Acroamatical Sciences for wherein saith he shall we excel others if those things which thou hast secretly taught us be made common to all O! but the Lord Jesus Christ is the same all along in his Works shewing forth the immutability of his Wisdom Coodness and Power therein for by his Wisdom he made the Heavens and by his Wisdom he made the Worms Gen. 1.25 which though they may be generated by corruption Ps 136.5 Gen. 1.25 yet they had their Original by virtue of the Principles of the first Production caused by that Omnipotent Fiat which gave Being to all things and the smaller the Creature is the more is the Divine Workmanship to be admired both in the shaping and in the using thereof The Hebrews have an opinion as it is observed that Enchanters cannot shew their skill in little things if they be less then a Barley-corn and therefore the Sorcerers of Egypt failed in producing Lice Exod. 8.18 But the Wisdom of the great Creatour is the same in the smallest Creature of the World as in the greatest the organical body of a little Ant is no less to be wondred at then the huge body of Behemoth His goodness also is the same shining clearly throughout the whole Creation It was not out of any need that he began this Work
as if he could not have been perfect without his Creatures for he was from all Eternity ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficiently pleased with his own Perfection but willing he was that other things might have a Being to the end he might communicate his Goodness unto them And as he began this Work for that end so he continued still the same for his Goodness extended over all the World He is good unto all saith David and his tender mercies are ever all his works Ps 145.9 Psal 145. His Power in like manner was the same from first to last without Diminution or Augmentation without weariness or fainting he rested not that is He ceased not till he had finished all and then pleased himself upon the Sabbath-day rejoycing in all the Works that he had made And now to sum up this whole matter Jesus Christ we see is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in the work of Creation First The same with the Father in that eternal Counsel and Decree from whence all things had their first Rise and Original Secondly The same with the Father in the execution of that Decree framing and fashioning every Creature in his Rank placing them all in their several Stations exactly according to the primary Pattern and Tenour of that Decree Thirdly The same without any Coadjutour in the mighty Work that he undertook his own and only Omnipotent Fiat gave a Being to the World and all the parts of it without which they had never been Finally The same from first to last without any variableness or shadow of turning exercising his Divine Wisdom Goodness and Power throughout the whole Creation Many are the Inferences that might be derived from this Consideration but we shall not extend our Discourse beyond the due boundary of the Text Only somewhat we will observe that may be for further edification First then this Doctrine may lead us to a further knowledge of our Lord and great Redeemer JESUS CHRIST for saith the Apostle Rom. 1.20 The invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his eternal Power and Godhead Walk we therefore about this Creation go round about it tell the parts thereof mark well the beauty of the Frame the admirable Order of this great and goodly Fabrick consider the several Palaces that are set therein for Angels for Men and the various lustre which the Lights do transmit there being one glory of the Sun another of the Moon and another glory of the Stars that we may know it for our selves and tell it to the Generations following that Great is the Lord and greatly to be praised his Greatness is unsearchable Ps 145.3 It is indeed unto all the faithful people of God whose hearts are raised up to a spiritual elevation a most pleasing kind of Geography as a reverend Bishop of our Church calls it in this large Map of the created World Bishop of Chi. in the Celestial and Terrestrial Globe to contemplate the Creatour for the works of the Lord are great saith the Psalmist sought out by all them that have pleasure therein Ps 111.2 But when in their search they happen to light upon the soot-steps of the Creatour by the whisperings of his Spirit which is very frequent and common unto them O what an incomparable pleasure is it then to pursue the Tract Hos 6.3 and to follow on to know the Lord So doth the Psalmist in the fore-cited place His work saith he is honourable and glorious Ps 111.3 and then followeth His righteousness endureth for ever Which way of Divine Speculation through the Creatures whereby we may ascend in our Meditations above every name that is named Ps 83.19 to the knowledge of him whose Name alone is Jehovah hath God himself caught us As when he instructed Job and would convince him of his rashness and folly in his peremptory Argutations making him also sensible of his own Almighty Power he brings the work of his Creation into remembrance before him Job 38 39 40 41. viz. Things in Heaven things in Earth and things in the Deep When we shall now therefore consider the Heavens not only this lower Heaven which in some sense may be called our Heaven wherein we and other poor mortal Creatures do breath which we may feel with our hands and wherein the Arm of the most High is many times stretched forth in mighty Winds and roaring Thunders and blazing Comets able to make the very Pillars of the World to tremble yea and to cool the courage and daunt the Spirits of all Atheistical Caligula's But those above especially which we see with our eyes at a greater distance so great that it is a wonder saith a Contemplative Divine we can look up to so admirable a height Bishop Hall and that the very eye is not tired in the way ascribed unto God by David as his Peculiar with this distinguishing term of Appropriation Ps 8.3 Thy Heavens Psal 8.3 Those which are the curious and exquisite Master-pieces of God's fingers Amos 9.6 for there saith the Prophet hath he built his Stories that is his Spheres or Ascentions from the Moon which is the lowest to the Stars which is the highest that can be discerned by men on Earth in which regard it may be though it be commonly taken for David's Night-meditation these two are only mentioned Ps 8.3 comprizing all the rest When we consider further the wonders of God in the Deep wherein saith the Psalmist Ps 104 25 26. are things creeping innumerable both small and great Beasts There go the Ships those moving Islands which bring the several Nations of the World into acquaintance one with another which suck the abundance of the Seas Deut. 33.19 Es 23.3 and Treasures hid in the Sand which reap the Harvest of the Water far surpassing the harvest of the Ground the artificiallest Wonder that ever was framed There goeth that Leviathan the wonder of that Nature the King over all the children of Pride made to play therein Job 41. whose wonderful parts and comely proportion is admirably described by the Tongue of the Learned Bishop King upon Jonas even the learnedst Tongue that the Holy Ghost had as one skilful in Scripture-learning sweetly expresseth it Yea there are the goings of the great God himself whose Name is Wonderful for the Sea is his and he made it Ps 95.5 and his Spirit still moveth upon these waters as it did formerly For as a King he sitteth upon the Water-floods saith the Psalm his power and providence walking constantly in state upon the Surface of them Ps 29.10 And though the proud Waves do rage that the very Mountains shake at the swelling thereof because they are stinted in their Current Job 38.10 11. Ps 104.9 and cannot with a full carrere turn again to cover the Earth yet he still keeps them under
their period and determination But who is he and where is he that dares put this indignity upon the eternal and immutable Jehovah Will not common experience convince him that the same good hand which created all things hath been ever and still is stretched forth in Upholding and Preserving Whence is it else that amidst such Variety there is such excellent Order still continued Yea that in such Contrariety Confusion doth not break in to the ruine of all Much might here be added to shew the constancy and immutability of Jesus Christ in governing and preserving the World But we shall now contract what might be enlarged The holy Scripture is clear in this matter ascribing unto Christ the power and sovereignty in ruling and preserving the whole Creation By him saith the Apostle Col. 1.17 doth all things consist visible and invisible And the reason as I conceive seems to be there annexed in the former words viz. He is before all things like a Captain in the head of his Army without whom they would be of no force but consume to nothing like a Basis or Foundation in a Building which as it must have a priority in time before the Building so being first laid it upholdeth all that is built upon it To which also the Apostle alludeth Heb. 1. when having made mention of the Worlds being made by Christ he addeth That he upholdeth all things by the word of his power that is his powerful Word which word is very emphatical Heb. 1.3 implying that in the things themselves there is no power no virtue at all for their own preservation but that it is his Rule Order Wisdom alone that keeps the World upright For as in a Structure the stones and other materials cannot subsist in the Building by any qualities or inherent virtues of their own but only by the subsistence which they have upon the Foundation So is it in the World the several Creatures that are therein could never of themselves hold together with that exact Symmetry Comeliness and order that appeareth amongst them but would certainly run headlong to ruine were it not for the mighty Word of command that ruling Virtue which constantly issueth out from Jesus Christ whereby they are upheld and sustained His mighty Power it is alone that upholdeth the Earth that stretcheth out the Heavens that sendeth forth the winds that raiseth up the high and great Waves of the Sea and again saith unto them Peace and be still Yea in the very smallest things is his Power and Providence in governing and ordering the World exercised and made known He it is that maketh the Feather to move Mat. 10.29 30. his mighty hand leadeth the Fly in her way yea more the same force which now shaketh a Leaf if he had sent it against a Mountain it would have turned it up from the foundations and the same strength that bloweth up the Dust if it came against the whole Earth it would shake the bottoms of it For it is not the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher calls it that is as some interpret it the continual progressive Agitation or perfect Adeption of the Creatures that makes them run on in their course But it is that Omnipotent Arm that gave a Being to all things that ordereth and disposeth the motion of them all as seemeth good unto him And for their parts they are willingly subject unto his commands When he saith Go they go when he saith Come they come when he saith Do this they do it as cheerfully as ever the Centurion's Servant did what his Master appointed him though many times they be put upon Services contrary to their ordinary course and those natural Instructions which they received in the Creation for they are sensible of the power of their Lord and in order to his Glory and their own preservation do unanimously agree that his Wisdom must not be controlled To conclude Ps 36.6 He it is saith the Psalmist that preserveth Man and Beast for he having created all all things therefore must be under his Inspection and Care yea it is his glory and honour to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only He in guiding and governing and preserving the World as well as in creating it which honour we find given unto him by the Prophet Ps 40.26 He that created these things bringeth out their Hoste by number he calleth them all by names by the greatness of his might for that he is strong in power not one faileth And when he calleth them Es 48.13 they like dutiful Servants stand up together Es 48 13. We shall not proceed any further in the confirmation of a Point so clear only answer a Cavil conceived and produced in these times through a mis-understanding of the Sovereign power of Christ over the Creatures In which mistake since he did as it is manifest give a Being to the World and thereupon had free liberty to order and govern it as seemed good unto him we shall make it appear they do not only strike at the Mediatory Scepter of the Lord Jesus but at his Wisdom also in the management of his natural Dominion Which being done we shall come to derive some inferences from what hath been said concerning this matter for our further edification Objection If this power say some belongeth unto Christ and to Christ alone to guide and govern the World because he gave a Being unto it why then are men set up in the Throne with him Doth he need helps in Government Or is he like Moses not able himself to bear all the people alone Is he not wise in heart and mighty in strength to manage his own power Doth he govern the whole Hoste of Heaven by his immediate Scepter and must he have Coadjutours in Office with him to rule over men Far be it from us to judge so meanly of this great Preserver of Men. Away therefore with Kings and all the Powers that are upon Earth Down with Magistracy what ever it be that is of a Humane Constitution set up in Competition with him we have no King but Jesus for in him we live and move and have our being To him then alone be Glory for ever Amen Solution Even so Amen Let the Kingdom and the Power and the Glory be ascribed unto him for ever and ever and let all the people say Amen For these things indeed saith The Amen the faithful and true Witness himself he saith it once yea twice once in the Law and a second time in the Gospel without Retractation that Power and Dominion belongeth unto him and whosoever they be that say the contrary That they will not have him to reign over them let them be executed in his presence for Rebels and Traitours So then a hearty Concurrency is readily yielded to the exalting of the Lord Jesus neither shall there be any Name whatsoever in heaven or in Earth named by us at any time to
the derogation of Christs Honour We will call no man King upon Earth as we are to call no man Father or Master because one is our King Father Master in Heaven that is Christ Mat. 23.9 10. Mat. 23.9 10 Sed appellamus Christum We appeal notwithstanding unto Christ himself whether that be to be judged any encroachment upon his Natural Sovereignty or if they will any Diminution of his Donative Power which is according to his own appointment in a way of subordination unto him And such is that Magistracy and Government which hath been is and I doubt not what ever Phantasticks do dream but shall be in the world over men unto the end of the world Had this absurd Paralogism against Magistracy been vented by the professed enemies of Jesus Christ it had been no strange thing but it may well be accounted the first-born of wonder and astonishment that people pretending to knowledge piety zeal and who are said in some measure to order their Conversations according to such pretensions yet should suffer themselves to be so strongly deluded as to disclaim the present dispensation of Christs power in governing the world which is concordant with what is written and to wait for another which is not clearly revealed yea which is utterly inconsistent with the safety of mankind Admit though Magistracy be in respect of it form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a humane Creature nay I will say more Though it may be in respect of the abuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devillish Creature yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lord. 1 Pet 2.13 Rom. 13.4 The Magistrate of what form soever he be hath his Commission from Heaven He is the Minister of God saith the Apostle to thee for good And as Jeheshaphat spake of Judges so may we say of all in Authority They Judge not at least they ought not to judge pro arbitrio or pro populo 2 Chron. 19 6. either to please themselves or the people but for God that is they are in Gods stead Vices Domini Gerentes as Junius glosseth it Gods Vicegerents doing his work representing his person and executing what he himself commands Now though this that hath been said might be sufficient to stop the mouth of this Cavil and put to silence the ignorance of those that will insist upon it yet since this matter of Civil Government is of so great Import that the Honour of the Lord Jesus Christ himself as he is the Creatour and Governour of the world together with the preservation of the peace safety and prosperity of all Mankind is interwoven therein And seeing there are risen up in these times a sort of people who under a pretense of making way for a fifth Monarchy as they call it despise Dominion and speak evil of Dignities and in regard that the Constitution and Conservation of Government amongst men is a most eminent product and Emanation of that Divine providence that ruleth and guideth all things I shall upon this occasion of giving an answer to the said Objection without any impertinent or unprofitable Deviation from the matter in hand demonstrate at large the undoubted verity of this following Proposition Viz. Government is an Ordinance of Divine Appointment Proposition made to be subservient unto Christ in his great work of Preservation and for that end to be continued so long as the world endures True it is as Mediatour Christ hath this Paramount Authority and in that regard all Government in the world is subordinate unto him But it is as true this supremacy in the ordering of the world is more eminently in him as he gave a Being to all things And therefore they that would take away Magistracy and Government among men which we shall prove Ab Origine to be of his own Institution do more especially sin against the Godhead of Christ This being premised let us proceed And for our more orderly handling of this Proposition let us consider it in the several parts thereof which are three 1. Government is an Ordinance of Divine Appointment 2. It is ordained to be subservient unto Christ 3. Christ will have this subservient Order to be continued to the end of the world First That Government is an Ordinance of Divine Appointment 1. Branch is testified both by the written and unwritten word of God that is by Scripture and Nature The holy Scripture doth give abundant witness hereunto Not to multiply places consider we that of Prov. 8.15.16 where Wisdom that is Christ uttereth his voice in this manner Pro. 8.15 16. By me do Kings reign and Princes decree Justice by me Princes rule and Nobles even all the Judges of the earth From Christ then it is that they have their power so that they may say It is he that hath made us and not we our selves he and not others no not the people for it is not in the peoples choice whether they will have Government or no no more then it is in their choice whether they will make use of their ordinary food for their preservation Again It is an Ordinance of God saith the Apostle Rom. 13.1 2. Rom. 13.2 And there is no power but of God V. 1. where we are to know that to be of God in the Apostles sense must not import as some will have it a meerly permissive Counsel or providence but a divine Approbation Authorization and Vocation otherwise the Apostle had said no more for Magistrates in this Charter then the Scripture elsewhere saith of Plagues Famines and other judgments yea of the sins of men which in the first and larger sense are said to be of God too 2 Sam. 24.1 2 Chr. 25.20 Add hereunto those honourary Titles which the Holy Ghost gives unto Magistrates calling them Gods Ex. 22.28 Ps 82.1.6 John 10.34 35. Angels of God 2 Sam. 14.17 2 Sam. 19.27 Ministers of God Rom. 13.4 Nursing fathers c. of the Church Es 49.23 Saviours Judg. 3.9 Neh. 9.27 The shields of the earth Ps 47.9 c. c. All which do plainly argue a divine Authorization and Approbation of Magistracy and that the Office Order Institute of it is of God Besides this testimony of Scripture Nature doth likewise witness the same unto us For even that also is a Teacher sent of God 1 Cor. 11.14 therefore the teachings thereof are not to be sleighted Doth not Nature it self teach us that Government and Order in the world are appointed by God himself being observed by the Creatures without the imposition of any written Law For we find not only men yea even the most barbarous among men to have this Principle engraven upon their Spirits That a people without government are in the ready way to ruine and therefore do in their practice with one consent and with much complacency submit themselves thereunto but even the glorious Angels above us and those Creatures below us are not nor ever were without Order Order being as
hath of late been sufficiently cleared by others Mr. Prinn c. Is not the Lord Jesus Christ called the Prince of the Kings of the Earth as being his honour to have those that are of the highest estimation to be Subjects unto him Which being so it should be the desire and ambition of all the people in the world to be ruled by those persons who are entituled to this subjective Regality And when Divine Providence shall with a strong hand and a stretched-out Arm lead them unto it as it hath done us here in this Kingdom and the Nations of our Vicinity for many Generations it will certainly be their sin if they should not submit cheerfully unto it as it was the sin of the people of Israel when they out of a diffidence of Gods care and protection of them and out of an Apish imitation of other Nations would in an unseasonable preposterous and tumultuous manner be catching at it And now all this considered how can a people with any serenity of Conscience profess Godliness and yet speak reproachfully of the Kingly Office yea account it Antichristian as some have done proclaiming open Hostility against it Were it indeed Heterogeneous to the Divine Ordinance of Civil Government or incongruous to the times of the Gospel or prejudicial to the interest of the Saints as it is said to be or an impeachment in the least degree to the Dignity and Prerogative Royal of the Lord Jesus Christ himself either in respect of his Natural or of his Donative Kingdom such persons might proceed upon warrantable grounds to proclaim their dislike in that kind But it may now appear to all the World that the clamour which is raised against Regal Power upon any of these before-named accounts is altogether causeless and of no moment It will not be expedient here to examine them severally for in so doing we should make too large a digression haply we shall meet with them obiter in our way wherein the inadvertency or to say truly the Seditious frowardness rather then the godly zeal of the Authors and Abettors of these Complaints will be made manifest unto all men In the mean time I cannot but protest against that pernicious Paradox which hath been vented by a leading Divine as he was accounted in these late times of Errour and Rebellion amongst us J. O. who in a Sermon preached at S. Margarets Westminster and afterwards Printed saith thus The Lord had of old erected a Kingly Government in the House of David not for any eminency in the Government it self or for the Civil Advantage of that people but that it might be a Type of the Spiritual Dominion of the Messiah and so was a part of their Paedagogy and Bondage as was the residue of their Types every one of them and consequently this form of Government not to be of any use in the time of the Gospel Were this true we then who are now of the Church of God as that people were before us acknowledging this Messiah to be come according to the Promise may indeed have just cause to say of that kind of Government as the Apostle doth of Circumcision If we should allow of it Christ shall profit us nothing the substance being come what should the shadow of a King do unto us But I hope that those who have through the subtlety of Satan been misled into this Opinion will hereafter find cause to retract it when they shall remember that the rule of the Gospel to which they pretend an exact Conformity requires them to pray and to give thanks for Kings which as the Apostle saith is good and acceptable in the sight of God our Saviour 1 Tim. 2.1 2 3. 1 Tim 2.1 2 3. However seeing that Wisdom puts forth her Voice crying at the Gates at the entry of the City at the coming in at the Doors saying By me Kings Reign and Princes decree Justice by me Princes rule and Nobles even all the Judges of the eâ—rth Seeing I say this sound is heard from Heaven every day in the Consciences of men Wisdom will herein be justified of all her children And let this serve to terminate the first part of my Proposition viz. Government is an Ordinance of Divine Authorization Secondly It is ordained to be subservient unto Christ in the dispensation of his power and providence towards the preservation of Mankind 2. Branch For though Christ be All in all Col. 3.11 as the Apostle speaks Col. 3. yet to shew himself to be the Lord of all he hath ordained means to be subservient unto him in all the works of his Providence and hath accordingly made use of them To this purpose saith the Son of Sirach very pertinently Ec. 38.2 3 4 5. Of the most High cometh healing yet the Physician must be honoured with that honour that belongeth unto him The Lord also hath created Medicines out of the Earth and he that is wise will not abhor them He hath given skill unto men that he might be honoured in his marvellous works with such doth he heal men and taketh away their pains of such doth the Apothecary make a Confection c. Hence it is as the Prophet Jeremy speaketh Jer. 23.25 That his Covenant with Day and Night and the Ordinances of Heaven and Earth concerning their disposition motion order influences virtues and operations are inviolable They continue this day saith the Psalmist according to thine ordinance Ps 119.91 for all are thy servants not as if his Paramount Authority and power were thereby any whit diminished rather it is advanced nor as if he were necessitated thereunto for want of power in himself for we may see the course of Heaven c. hath sometimes been inverted by him Indulgentiae est non indigentiae non efficaciam quaerit sed congruentiam Ex. 14.16 John 3.16 2 Reg. 10.1 Dan. 3.25 But of his own free will in the abundance of his goodness it is that he governeth and preserveth Creatures by Creatures using the ministery of second Causes for in their present poor estate wherein they are in this world his own immediate hand and power would soon prove intolerable unto them Who alas among us here can dwell with devouring fire Who among us can dwell with everlasting burnings Goodness then and mercy it is that is the ground of this Dispensation from Heaven towards poor creatures of all sorts but there is no creature under the Sun unto whom the Lord hath so much respect as he hath to Mankind all other indeed have their being and their well-being whatsoever it is from him as hath been said before But Man is his Favourite the Masterpiece of his wisdom power and goodness the work of his Faciamus not barely of his Fiat as other Creatures were in him he challengeth a special propriety accounting him his own in a peculiar manner for in that sense I conceive that place of the Evangelist John 1.11 He
45. I form the Light and create Darkness I make Peace and creat Evill I the Lord do all these things And in the 54 of the same Prophecy Behold I have created the Smith that bloweth the Coals in the fire Es 54 17. and him that bringeth forth an Instrument for his work and I have created the Destroyer to destroy Destruction cometh from the Instrument the Instrument from the Smith the Smith and all from this great Wise and Almighty Governour of Heaven and Earth who rideth upon the Heavens as upon a Horse and by his power ruleth the raging of the Seas the noise of his Waves and the madness of the people Away therefore with these Abominations let them not be once named amongst us as becometh Saints That they should indeed be found among the Heathen it is no marvel But alas alas that such as make their boast of Jesus Christ and are ready alwaies by a verbal profession to ascribe unto him the Governance of the World should be thus besotted so impiously by their practice to derogate from him and that under so clear and glorious a Light as now shineth What Tongue or Pen can express it without a bitter Lamentation Again are not the great Repinings and Murmurings which are to this very day found amongst factious Separatists against the most remarkable and reiterated Dispensations of Heaven in the Restauration of our Civil Government according to the ancient Constitution of this Realm a great dishonour unto Jesus Christ As if he were to be directed by such poor Worms how to sway his Scepter and to manage his Power It was an Atheistical word of that wretched Alphonsus King of Spain who said That if he had stood by Christ when he created the World he would have shewed him how to order it better then now it is And is it not now I beseech you a sin of a high nature by continued grudgings at these Revolutions that have come upon us in effect to spurn at Divine Providence and to quarrel the Government of Christ because it is not according to some mens humours and expectations Princes of the earth we know do usually love to maintain their unlimitedness and Prerogative which is due unto them and do not like it that any should make a Scrutiny into the secret of their Sovereignty How much more should poor dust and ashes beware of prying into or descanting upon the Prerogative of Heaven The Lord Jesus Christ will certainly notwithstanding all the unkinde Recalcitrations of sinful men continue still to be the same in guiding and governing and preserving the World according to that wise and holy Decree which hath been enacted from all Eternity he will shake and over-turn root up and pull down and build and plant again as seemeth good unto him and that by such waies and means and instruments which though they may seem strange and harsh unto flesh and blood shall serve in the end to make the Beauty of his Providence the more glorious Here therefore give me leave a little to treat with these discontented people Do ye well to be angry And will you be angry still Will you draw out your anger to all Generations Surely it will be folly and shame unto you for Anger resteth in the bosom of fools Ec. 7.9 saith Solomon And what alas are you angry for Is it as it is to be seared it is because you are crost in the promoting of such a temporal Interest which you had contrived which yet according to your own principles is not of an absolute concernment to the Kingdom of God Or whom are you angry with Is it the persons of men that have been instrumental in bringing to pass this great Alteration that is come upon us A small matter it seems will make you angry and as vain and fruitless will the success of your anger be unto you There was as it hath been observed a certain people in Affrick who being troubled with the North-wind driving heaps of Sand upon their fields and dwelling places they gathered an Army of men to fight against it but with so ill success that themselves were also buried under Hills of sands Xerxes the Persian Monarch having received a loss by the rage of Hellespontus himself more mad then the Sea caused Fetters and Manicles to be cast into the waters thereof as if he would make it his prisoner and binde it with links of Iron at his pleasure Darius did the like upon the River Gynde when it had drowned him a white Horse he threatned the River to divide it into so many streams and so to weaken the strength of it that a woman great with child should go over it dry-shod It is not unlike as the said Authour makes the Comparison to the folly of our daies some people must not be cross'd but will fall to murmuring and repining But as God asketh Sennacherib Whom hast thou railed upon or whom hast thou blasphemed So may these be asked Whom are ye angry with who hath displeased you Are you angry with the Saw or with him that lifteth it What is Aaron that you murmure at him And for a conclusion hereof consider well that place of the Prophet Es 40.22 c Es 40.22 23. It is he for in the sequel you shall find that your anger reacheth at him that sitteth upon the Circle of the earth and the Inhabitants thereof are as Grashoppers That stretched out the Heavens as a Curtain and spreadeth them out as a Tent to dwell in That bringeth the Princes to nothing much more Usurpers he maketh the Judges of the earth as vanity who saith and who shall contradict him Yea they shall not be planted yea they shall not be sowen yea their stock shall not take root in the earth he shall also blow upon them and they shall wither away and the whirlwind shall take them away as stubble Let therefore the advice of the Prophet prevail with you who saith Ps 75.5.6 7. Lift not up your horn on high speak not with a stiff neck for promotion cometh neither from the East nor from the West nor from the Desart but God is the Judge he putteth down and setteth up another And say not any more how comes it to pass that God hath brought this turn upon us that our Mountain which was made so strong and from which we thought never to be removed is now utterly overthrown that destruction cometh upon destruction Where is that Providence that ruleth all things For you do not enquire wisely concerning these matters Stand still rather and see the Salvation of God Surely Destructions are come to a perpetual end their memorial shall be perished with them For why Jesus Christ is the same still in guiding governing and preserving the whole Creation and will so continue unto the end Besides these before-mentioned there are sundry others also who disclaim Christ's Sovereignty over them Such are the Covetous the Ambitious the Proud the Worldly
wise and carnal Politician What subjection do all these yield unto this great Preserver of men Though in him they live and move and have their being though they be under his protection every day Act. 17.28 yet they will not be subject unto him the God in whose hand their breath is and whose are all their waies Dan. 9.23 they will not glorifie The covetous Earth worm grovels upon his Dunghil saying to his Wedge of Gold Thou art my confidence and as Riches encrease so is his Soul more and more prostituted to his Mammon Job 31.24 Pro. 10.22 never considering that it is the blessing of the Lord that maketh rich nor remembring that the earth is the Lords and the fulness thereof and that he giveth it to whomsoever he will Doth the ambitious man that hunts greedily after honour acknowledge Christ's absolute Sovereignty when he will not content himself with that Station wherein Divine Providence hath put him but breaks over all bounds Civil Natural Spiritual aspiring still higher and higher beyond his proportion of strength and ballast of wisdom for the management of his acquired Interest which undoubtedly will either involve him in a Snare to his eternal perdition or else precipitate him here into many woful miseries As for the proud and vain-glorious man who exalts himself like the Pharisee proclaiming his Merits to the World Luke 18.11 12. and brow-beating others with overly looks of contempt and disdain he I say not closely and sliely disclaimeth Christ's Sovereignty but above all others is most guilty of an impudent and arrogant encroachment upon his Prerogative Royal Ps 138.6 and accordingly doth the Lord look upon him afar off in his due time giving a check to his folly making him to know his distance and that wherein he deals proudly Ex. 18 11. he will be above him In fine the profane Politician also that hath been trained up in the Schole of Machiavel and is become a profest and perfect Disciple of his great Patriarch Achitophel is very busie in his contrivances carrying on his unrighteous projects with much confidence and security as if Providence it self were blinde and that he who formed the Eye could not see and he that teacheth man Knowledge were altogether ignorant And thus do poor Creatures make bold with the Lord of the whole Earth withdrawing from him their subjection though they could not one moment subsist without him But O what a sad account will such presumptuous wretches make at the great Day when they shall come to stand before the Tribunal of this great Lord of Heaven and Earth They shall then finde that their preservation here hath been but a reservation they flourish and prosper awhile but it is that they may be cut off for ever Secondly In that Jesus Christ abideth continually the Governour and Preserver of the World here is matter of Instruction to be learned which Instruction shall be branched out into Three Particulars First It may teach all the faithful people of God not to be dismaied at the appearances and apprehensions of Death or of the troubles that come upon them here in this World Secondly It is a Lesson and inducement to draw poor Creatures to a constant dependance upon Divine Providence Thirdly It may let all sorts of people see their own nothingness in respect of a Spiritual standing in Grace and Holiness First then 1 Branch seeing that the Lord Jesus Christ takes a constant care of the World is the same yesterday to day and for ever in preserving the Work of his own hands what need they who may be well assured of his everlasting love unto them be afraid of death Or be daunted at the troubles that may sometimes come upon them or the World about them Concerning the first of these we may for our comfort know that Death was none of those Creatures that received a being from this Prince of the Creation Wisd 1.13 whose design was ever to uphold and maintain his own Workmanship against whatsoever might be destructive unto it But the Apostle tells us which way Death came in It entred saith he Rom. 5.12 into the world by sin This Thief and Robber then came not in at the door but foolish man lets in sin which came creeping upon him by a Serpentine Insinuation Et sicut mors intrat per peccatum â—a peccatum exit per moriem and Sin like a false Traitour makes way for this Cut-throat the Devils Emissary who no sooner in but he shews himself a Tyrant thrusts Life and Immortality into Darkness Plaies Reakes and makes what havock he pleaseth all the whole Race of Mankinde being in danger for ever to be swallowed up by him But when the Lord Jesus Christ who is the beginning of the Creation of God the first-born of every Creature findes this pragmatical Intruder so busily trampling upon the Work which he had made Gen. 1 26. Ps 139.14 Es 9.6 especially that Work which with such infinite Wisdom and power was wonderfully formed after his own Image whose Name is Wonderful he cannot suffer this Stranger thus to spoil his Labour but as he began it in Wisdom so he will in Mercy preserve it And therefore out of pure love to his own helpless Creatures he undertook to vindicate it against the Assaults of Death sending forth his Challenge with Indignation as hot as fire in these words O Death I will be thy death Hos 13.14 O Grave I will be thy destruction And not only speaks it but acts it too enters into a Combat with him And here may poor Creatures stand amazed to behold this admirable Duel a Duel of so great Import that the Victory which attends thereupon must carry with it the perpetual Monarchy of the whole World First then Christ hath a body prepared for him Heb. 10 5. that so he might be a fit Combatant with Death In this Body he appears Armed with the Breast plate of his own Righteousness though indeed loaden also with the sins of all the Elect 1 Pet. 2.24 for he bore our sins in his own Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both to the Tree and on the Tree which was the field where this Combat was fought and carried them with him also to the Grave yea to Hell which is that Land of separation appointed for them mentioned Lev. 16.22 and there left them with the Devil from whom they had their first Original Lev. 16.22 Death on the other side being set on by the Devil for the Apostle saith Heb. 2.14 He was under his command finding a Body in his way ready to give him the Encounter and finding sin also upon it wherein his great strength was wont to lie makes use of his old Plot and stratagem which never before failed him layeth hold upon Sin and with it mortally wounds the Lord Jesus Christ Where alas is now the hope of the Creatures being rescued from under
had these Customes of Yesterday their Tendency unto Christ and their spiritual accomplishment in him And thus had Job a respect unto him when he gave this Testimony of his Faith saying I know that my Redeemer liveth And thus did the Prophet Daniel in like manner Yesterday betake himself to the same Refuge Dan. 9.17 when he prayed that he might be heard for the Lord's sake Implying that he could not expect a gracious Answer to his Supplication but through the Mediation of Jesus Christ who is Lord of all as the Apostle calls him Act. 10 36. from first to last and whom the glorious Angels at his first appearance in the flesh acknowledged to be the Lord Luk. 2.11 thereby ascribing unto him that Title of Honour which was in all Ages due unto him In short that Synopsis or Cloud of Witnesses as it is called which is by the Apostle presented unto us in one view Heb. 11. may encompass us about with convictions enough concerning this Truth Eph. 5.23 1 Cor. 15.45 viz. That the people of God Yesterday that is in all the Generations of old expected and obtained Salvation no other way but by Faith in Jesus Christ who is the Saviour of the Body that is the Church ever since it had a Being by the spirit of quickning wherewith it hath been Acted from the Beginning for when the first Adam fell under the Power of Death the Second became immediately a quickning spirit This was the Faith of Believers Yesterday who by a spiritual Logick as the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle useth doth imply came to discern Heb. 11.1 and make Demonstrations to themselves of the good things to come without those ocular and sensible Manifestations which have since appeared Mr. Jer. Dyke And this indeed is the true Nature of Faith For look how it is said of God as one well makes the Comparison that he calls those things that be not as if they were so doth Faith make things to be which are not that is which are not to sense For as Faith gives a Nullity to things that are viz. to the Afflictions Miseries and Mortality of this Life making them to be as if they were not according to the Apostles Word 2 Cor. 6.9 10 As dying 2 Cor. 6.9 10. and yet behold we live at chastned and yet not killed as sorrowful yet alway rejoycing as poor yet making many riâ—h as having nothing yet possessing all things so on the contrary for it is able to overthrow the whole Course of Nature it gives a subsistence to things not being and makes those things to be which are not Thus are we by Faith already in Heaven though here yet on Earth For our Conversation saith the Apostle our civil interest and society Phil. 3 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our trading and employment is in Heaven And thus did the Faith of Believers under the Old Testament make Christ to be unto them a full and compleat Saviour before he himself had a corporal being upon Earth He was to their Faith a Sacrifice Crucified from the beginning of the World who was not indeed Crucified till the latter end of the World In them was fulfilled that which was spoken by the Prophet He that believeth shall not make haste though they did earnestly long for the Coming of the Messiah Es 28 16 yet they did not charge God foolishly as being slow and slack in his performances but with Faith and Patience were contented to Wait in the mean time living comfortably upon that Dispensation of Grace which God in his great Wisdom and Mercy had appointed for them Yea though the Law come forth in its time for the aggravating of Sin which as the Apostle saith Gal. 3.12 is not of Faith crying out unto all with a Loud and Terrible Voice Do this or you shall Die yet for all that their Faith did not fail neither was it made void by the Law as the law was not afterwards made void by Faith for according to their Faith so was it done unto them Christ the Mediatour they not onely expected but relied upon according to the Tenour of the New Covenant and Christ as Mediatour did always appear for them to guide them in their Way and to guard them in their need to grant them their Desires and to obtain grace with God in their behalf This hath been largely proved before and therefore we need not stand much upon it now I will onely add one instance more whereby we shall see the gracious Indulgence of the Almighty in that time of Yesterday dispensed in and through Jesus Christ the Mediatour towards a poor Creature who was then Ambitious as I may say to have a Discovery made unto him of the glorious Presence of God beyond the Capacity of his weak nature and whereto a consenting according to his asking must undoubtedly have proved his inevitable ruine This poor Creature was Moses whom I so call in comparison of him with whom he had then to do though otherwise A man of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 90. Title the Viceroy of Jesus Christ in Jeshurun who when he perceived the Lord's favourable condescension so as to entertain Familiar Conference with him and upon his request to renew unto him a Grant of his Presence in the Conduct of his people to the Land of Canaan he thereupon according to the manner of us all growth more bold aspiring to such a knowledge of God that never any of the Sons of Adam had attained unto yea such as was altogether inconsistent with frail Mortality I beseech thee saith he shew me thy Glory It is Ex. 33.18 by our late Expositours denied that Moses was now desirous to see the Essence of God for that is Invisible 1 Tim. 6.16 Neither was Moses its like ignorant of it but for my part I leave it undetermined howsoever it is very evident that he desired to see that of God which in much mercy was not granted unto him and therefore it might very well be said of him as it was of the Sons of Zebedee he knew not what he asked For who alas among us can dwell with devouring fire who among us can dwell with everlasting burnings But as Peter when he was present at Christ's Transfiguration Luk. 9.32.33 was so taken with that exceeding Glory which he then saw yet such a Glory probably as the weakness of man might well beare that he spake at random not knowing what he said of building Tabernacles c. In like manner Moses is now so transported with the apprehension of his present Happiness and Priviledge above all men that though he was not unmindful of his Charge I mean the people of Israel but was importunate with God not to leave them yet he forgets his own mortal Estate wherein he was to abide and desires to see that Manifestation of God's presence which is reserved for another Life Ex. 33 19.
but what saith the Answer of God unto him I will make all my Goodness pass before thee and I will proclaime the Name of the Lord before thee And what could a poor Creature in this World desire more Oh what admirable Honour is this that the Lord vouchsafeth unto his Beloved Favourite what an incomparable Priviledge is This Moses now partaker of above his Brethren But it is the Lord who may do what he pleaseth for so he saith I will be Gracious to whom I will be Gracious and I will shew Mercy on whom I will shew Mercy Nevertheless we may with Modesty enquire how and by what means this glorious Goodness came to be presented unto Moses and that we shall finde to be even by this good old Way which we have here been speaking of viz. the Mediation of Jesus Christ I go not about to wrest this excellent Scripture by forcing upon it a sense which may not agree with the minde of the Holy Ghost therein That be far from me what I have to say concerning it I shall leave to the Judgement of the Wise and Godly First I shall by the way take this for granted because it hath been already proved that Moses had to do with Jesus Christ as the rest of the people had while He and they were together in the Wilderness And it must be confessed that there was as much need of the help and interposition of a Mediatour in this matter that we are speaking of as in any thing els which I say was in great Mercy dispensed unto Moses as is manifest First by the Preparation that preceded this glorious Appearance Secondly by the Form and Method of the Proclamation of the Name of the Lord at the time of that appearance As for the Preparation which is mentioned in the three last Verses of this thirty third Chapter the particulars thereof are very remarkable viz. concerning the place that is said to be by the Lord Ex. 33.21 22 23. and the Lord 's putting Moses into the cleft of the Rock and covering it with his Hand which that we may the better understand and see how apposite they are to our present purpose it will be needful for us to take into Consideration that whole intercourse between the Lord and Moses First Moses prayeth unto the Lord V. 13. in these words Shew me now thy Way What is that Thy Way say some that thou meanest to take with this people in bringing them to the Land which thou didst promise to give unto their Fathers I will not deny but that this might be in the minde of Moses now when the Lord was pleased to admit him into his presence because he was ever zealous for the peoples good But there are some Circumstances which follow that do incline me to another sense at least to joyn another with this both which may be allowed together being not inconsistent each with other but tending both to one and the same end It seemeth unto me that Moses here prayeth that the Lord would reveal himself unto him out of the Cloud in some shape and form as he might be visible unto his bodily sight which he therefore calleth his Way because he had been wont to do so to the Patriarchs before him whom he likewise knew by Name And I do the rather conceive this to be the sense because of the ground and reason of his desire which is added by him in the words following Lord saith he Shew me thy way that I may know thee and that I may find grace in thy sight True it is the Lord promiseth him immediately after this that his Presence should go with him as being an Answer to his request in the behalf of the people the necessity whereof Moses also urgeth and insisteth upon V. 15 16. Yet doth the Lord give him a further Answer in the Words that follow V. 17. as to a thing somewhat differing from that which concerned the people I will saith he do this thing also that thou hast spoken for thou hast found grace in my sight and I know thee by Name Now since the Lord had before consented that his Presence should go along with him in the Conduct of the people and that Moses had given his Restipulation thereunto resting him fully satisfied with what the Lord had promised to what purpose is this other Consent now superadded and that with a note of difference from what had passed before if it be not this which I have here declared viz. that the Lord would according to his desire Visibly appear unto him out of the Cloud in a humane shape as he had been accustomed to do to others whom he knew by Name which sense being admitted how clear will the Circumstances following that are preparatory to the great discovery of God in the next Chapter be unto us which otherwise will prove very intricate and obscure Behold saith the Lord there is a place by me and thou shalt stand upon a Rock and it shall come to pass while my Glory passeth by that I will put the in a Cleft of the Rock Now what place upon Earth can be said to be neerer to the Lord then another seeing he filleth Heaven and Earth with his presence And what Rock or Cleft of a Rock could be able to secure Moses from the danger of being consumed by that excellent Glory which did appear seeing the Rocks are cloven to pieces Nah. 1.6 and thrown down before him How then could these things be It is in vain now to produce an Anthropopathy and so stretch it so far as to make it level with every Circumstance for doubtless there was a Reality in this matter and every particular of it was done and effected to Moses sense and to the full satisfaction of his expectation so far as might stand with the safety of his Life Granting therefore that Jesus Christ appeared unto Moses as a Man there might then be a place said to be according to the ordinary course of Nature neerer to him in that Mount where the Lord was wont to meet this his servant then another elsewhere he might also put Moses into the Rock and cover him with his Hand to preserve him from the imminent Danger and then take away his Hand that so Moses might see some glimpse of that Glory that passed by Yea more it is said Exod 34.5 that the Lord Descended in a Cloud and stood with him there and proclaimed the Name of the Lord and yet in the sixth verse it is said The Lord passed by before him and proclaimed to stand still with Moses proclaiming and to pass by before him proclaiming too seemeth in reason not to hold well together the true meaning therefore undoubtedly is this Jesus Christ who is Jehovah the Mediatour came down upon the Mount in a Cloud and then after he was descended appears visibly unto Moses according to his former Promise and stood with him there to protect him from Danger while
the Same Yesterday to Day and for ever Fourthly We may upon the Consideration of this Doctrine see how absurd and foolish that Dream is of a certain Vbi a Place of confinement for the Souls of the Faithful who lived and died Yesterday in that long tract of time under the Law and before it which place is by the Papists called Limbus Patrum for in regard the work of Redemption was not fully accomplished by Jesus Christ till he had suffered Death upon the Cross therefore say they all those Patriarchs and Prophets and Holy men of old from the beginning of the World unto that time could not enter into Heaven but were shut up in some lower parts of the Earth bordering upon Purgatory which say they is next door to Hell For saith Bishop Mountague as if some of their Masters had been soon sent thither to take a survey thereof they do quarter out that infernal Clime into four Regions And this place amongst the rest which they have assigned unto the Fathers they determine to be the uppermost Fringe as the Word Limbus signifies or the verge of Hell It is not my purpose to descend so low as to examine the particulars of this their Subterraneous Chorography I believe the Vanity thereof is Visible enough to all that have not their Eyes put out with the smoke of Purgatory Rather let the strength of our present Doctrine be set in opposition to this fond dream of that false and Apostatical Church of Rome which hath obtruded many such like idle Fopperies upon those poor people that are bewitched with her Sorceries and then let all mankinde judge which is the Truth True it is Bishop Mountague of Nor. they make much boast of Antiquity in the upholding of this their fabulous Limbo though as learned an Antiquary as any possiby that ever was in their Conclave affirmeth that Antiquity will not own it Nevertheless if it should it shall be of no Value with us if it clash with the Divine Oracles of the Holy Scriptures They tell us that the Souls of the godly are in the bundle of Life with the Lord their God 1 Sam. 25.29 1 Sam. 25.29 Ec. 12.7 And that the spirit returns unto God that gave it Ec. 12.7 That the Soul of Lazarus was carried by the Angels who always behold the face of God in Heaven Mat. 18.11 into Abrahams Bosome Luk. 16. Luk. 16.22 And therefore it is well observed against the Rhemists upon that place that Limbo being supposed to be under the Earth and Lazarus's Soul from Earth was carried upwards If he went to Limbo the Angels were not well acquainted with the Way in that they carry him above the Earth when they ought to have carried him to a place underneath the Earth Add hereunto what a world of Absurd ities would follow if this Pepish devise should pass for currant Act. 15.11 How could Saint Peter say Act. 15. We believe that through the grace of our Lord Jesus Christ we shall be saved even as they Luk. 20.38 How could the Patriarchs be said to live with God if they were banished out of his Sight Luk. 20. And if this Limbo be the Brim or Hem of the damned places how is it said that the Glutton in Hell saw Abraham afar off with Lazarus in his Bosome and that there was a great Gulfe and Distance between the Damned's place and that wherein Lazarus abode As for Abraham it may be collected clearly from Heb. 11.9.10 that he immediately after Death was received up into Heaven Heb. 11 9.10 according to his expectation Contented he was with his flitting Tabernacles while he continued as a Sojourner here in this Life because there was a City to come after this Life that would be firm and steddy wherein he looked to be admitted and which should make full amends for all his wearisome Peregrinations Where we may see that that City having Foundations which the Holy Patriarch by Faith expected is by an Antithesis set ad oppositum to those Tabernacles which he formerly lived in with Isaac and Jacob whereby is intimated that he was not received into any other building after his death then that which is permanent Into which City he being received it must necessarily follow that all the faithful people of God who were transported by Angels into his Bosome as Lazarus was were there received and entertained likewise Moreover because this Parable is much perverted by the Papists to their sinister sense when Abraham opposeth Lazarus's Comfort to the Glutton's Torment it is evident that he being in infinite Torment the other was in infinite Joy which because it cannot be but in Heaven A term appropriated by the Holy Ghost to the Ages of the Church before Christ But not fit to be used now in the time of the Gospel Gerard. Rom. 5.15 as in the Lord's Presence-Chamber it followeth that the †Bosome of Abraham is the Rest that his faithful and right begotten Children have in Heaven In fine That which chiefly I have to say against this absurd errour is this viz. That it derogateth from the Merits of Jesus Christ making him not to be of yesterday and his death to be effectual onely à parte post to those that come after him An Opinion therefore to be Anathematized by all the Churches of the Saint yea further the Sin of Adam is by this means contrary to the Doctrine of the Apostle Rom. 5.15 made more powerful to Condemnation then Christ's Righteousness can be unto Salvation for the Sin of Adam casteth his Wicked and Unbelieving Posterity into Hell immediately after Death whereas by their Doctrine the Communication of Christ's Righteousness with them that believed in him could not immediately after Death lift them up into the Kingdom of Heaven How this can stand with Christ's honour or how it agreeth with the aforesaid Scripture let the Jesuites themselves tell us if they can Objection Well but yet the Scripture notwithstanding they affirm will bear them out in this their opinion for saith the Apostle Heb. 9.8 The way into the Holiest of all was not made manifest while as the first Tabernacle was yet standing Heb. 9.8 Upon which place these Limbonians do much harpe for the maintenance of their foolish errour collecting as they think very strenuously that the way to Heaven was not open before Christ's Passion and therefore the Patriarchs and good men of old must needs have some other place of rest assigned unto them for their abode until that time Solution A short Answer to a vain Cavil may suffice briefly then let it be observed The Apostle saith not the way to Heaven was shut up while the first Tabernacle was standing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not yet clearly manifested Whereby he gives us to understand that the people of God under the Old Testament knew the way to Heaven but darkly viz. through the vail of Types But withall that they knew there was
uncharitably condemn the Churches order for doing the very same thing in publick to the same good ends and purposes amongst many other as if their private Incurvations were more warrantable from the word of God then our publick Genu-flexions Certainly as publick prayers are more acceptable unto God then private so publick reverence in the place and time of Gods Worship and Service will better become us and more adorn our Christian Profession then any thing can of that kinde in private whatsoever It is usual amongst us for men in token of reverence to be uncovered when they enter into the Congregation and it is generally look'd upon as a bold impiety if any should be so voyd of shame as to presume to do otherwise Judge then whether it be not as lawful to bend the knee or bow the body as to uncover the head in such a time and place since those gestures are more solemnly reverential then this and the more reverence we use that is sutable to the quality of the service we are about the more comely doubtless is it in the sight of God and man Our blessed Saviour would have his Disciples when they entred into an house to salute it And if the Sonne of Peace were there to let their peace at their departure rest upon it How much more then when we enter into and depart from the house of God for such are our Churches notwithstanding the malicious prating of profane scoffers as well as the Synagogues of old were amongst the Jews should we shew the affection of our hearts towards it by the gesture of our bodies Especially when we know that it is the Tabernacle of Meeting between God and his people Shall our God then the God of love and peace be there and we not aware of it And shall his people there assemble together in obedience to his Command To adore his goodness To praise his name To hear his word To receive his blessing To testifie their faith To pour out their requests To joyn together in a holy communion as becometh members of one and the same mystical body And should not we be ready as those that are obliged to the same obedience at our Entrance among them and Departure from them to give testimony by the bowing of our bodies of the bending of our souls to the same service and of our cordial rejoycing at our fellowship with them therein Nay more Are the glorious Angels there present as the holy Scriture once and again hinteth unto us they are desiring to look into our manner of the publick service of our God and willing to be our guardians in it And should not we from first to last so demean our selves therein with a respect unto their presence that they may rejoyce to behold their God and our God worshipped on earth as he is in heaven according to our capacities with reverence and godly fear Surely If these things were considered aright as they ought to be they that have hitherto been so stiff in their prejudices against the holy Church for requiring these externall Genu-flexions would be more flexible then they have been They would not say It sufficeth that our hearts are right towards God though we do not shew it and because God requireth truth in the inward parts Therefore it is enough that we do with our souls love the assemblies of Gods people and delight in the Law of our God in the inward man thereby thinking to palliate their want of reverence which is due to God and his Church But the wisdome of the Wise checks them for this their folly telling them that open rebuke is better then secret love This by the way in the vindication of the Order of our Church concerning these two particular Ceremonies Let us now proceed more generally as we began in answer to the before-mentioned Objection Secondly Admit that it was Will-worship which brought on those Ceremonies and Liturgy at first and hath now restored them yet it wil not follow that they therefore are superstitious For what is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Will-worship which the Apostle makes mention of Col. 2.23 Col. 2.23 And which these Objectours so much insist upon Great out-cryes indeed have been made against it But what if in the end it do appear that there is not a mark of dislike set upon it by the Holy Ghost but rather an approbation given unto it Let the place be consulted and we shall finde that the Apostle there joyns Will-worship with humility and beating down or mortifying of the Body both which are required in those that will be Disciples of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not sparing If Will-worship therefore be to be condemned how comes it to be ranked with those things that are so good and commendable Again the Traditions that the Apostle speaks of are said in respect of Will-worship that is pretended to be in them to have a shew or pretext of wisdom that is of true spiritual wisdom otherwise what advantage would the shew be unto them And can any thing be said to have a shew or shine of such wisdom in Will-worship if all kinde of Will-worship be in it self sinful Hypocrites make a shew of Holiness and false Prophets will make a shew of Truth Zach. 13.4 putting on a rough garment to deceive so to make a shew of wisdom in Will-worship implies clearly that Will-worship is a thing good and acceptable unto God Else what shall we judge of the free will offerings among the Jewes which were not required by any particular Law but were left to every mans liberty and so were spontaneous not necessary And what else was the Celebration of Purim The fast of the fourth moneth kept for a memorial of the taking of Jerusalem by the Chaldeans the ninth day of that moneth Or the fast of the fifth moneth for the burning of the Temple the tenth day of that moneth Zach. 8.19 Or the fast of the seventh moneth for the death of Gedaliah upon which followed the utter dispersion of the remainder of the Jews into Egypt c. Or the fast of the tenth moneth for the seige laid before Jerusalem in the tenth day 2 Reg. 25.1 Moreover what were the abstinences and austerities of the Rechabites which are so commended by God Jer. 35. and yet were over and above the proportion that was required in the Law What the feast of dedication or restitution of the Jewes Temple and Religion which Antiochus had corrupted Mac. 4.59 instituted by Judas Maccabeus and his brethren and yet observed by Christ himself Joh. 10. All these and many more of the like nâ—â—â—â— which the Scripture makes mention of reckoned up by Docâ—â—â— Hammond in his Annotations on the Epistle to the Colossians whom I acknowledge to be the Authour of this Exposition what were they but Will-worship being supra statutum which some vainly conceive to be all one with Superstition not under any positive
are now really and in truth delivered out of Babylon Admit that our Liturgy be found in the manner of some expressions and translation of it fit to be changed for the reasons of expediency and condescension wherein nevertheless we are for the churches sake to submit to the wisdom of those in whose power it is to order that change yet as it is considering the woful effects which the want of it hath produced and in regard of the reasons before specified it will well become all that fear God heartily to rejoyce at its Restauration Admit also which yet without contradicting the Holy Ghost cannot be granted that Episcopacy were as bad in its own nature as Schismaticks would make it yet it must be acknowledged to be far better then that Anarchy in the Church which was projected by the late Sect of Over-turners for their own sinister ends But it is now manifest that this despised persecuted Episcopacy is not an humane Ecclesiastical ordinance but Divine and therefore it is that Government under which we may have the greatest confidence that Religion may flourish and our souls may prosper Especially when we look upon those grave and reverend persons who are preferred to that office and charge and finde them according to his gracious MAJESTIES Declaration Concerning Ecclesiastical affairs men of learning virtue and piety such of whom the world is not worthy if it should still persist in enmity against them I name none for by their works and by their sufferings you may know them Onely let that free and faithful Speech uttered in a Sermon before his Majesty that now is whom God long preserve at the time of his Coronation shew what manner of spirit a Bishop may be of when he is employed in his Masters business in preaching the Gospel Apr. 23.1661 which was this Those persons meaning Kings and Princes that can be punished by none but God shall be sure to be most severely punished by God if because they can be punished by none but him they presume the more to sin against him What a thunder clap is this to be rattled in the ears of a King when he is in the height of his temporal glory Let any now or all of that sort of people who are apt to cry out Away with Bishops but try a little their own spirits and see whether at any time they have been or can be more faithful in speaking of Gods testimonies in such an audience and not be dismayed I say therefore again Let not the people of this Nation any more be such enemies to the Gospel of Christ and their own souls as to say Away with Liturgy and Away with Episcopacy rather we should say Away with Schisme and that virulency of spirit which hath too much prevailed upon us in these later times against those things that are so consonant to the holy Scriptures Away with pride which we have experimentally found to be the Mother of contention and the fore-runner of confusion whose swellings of late with scorn and contempt have superabounded Her Children pretending to tread down the pride of others Pro. 13.10 Pro. 16.18 have with the faces of Sodom and Gomorrah done it with a greater pride Away with hypocrisy and dissembling holiness which hath ever been accounted a double iniquity It is the best servant the Devil hath and shall have answerable wages above all the rest Mat. 24.51 This is that Crocodile that could weepe and houle when it had a design to destroy and swallow us up quick That Jezebel that could proclaim a fast when she projected cruelty and oppression That Pharisee that could make long prayers when poor Widows and Orphans houses were at the end of his devotion That Judas that would kiss and betray in the same breath cry All hail and in the very instant smite under the fift rib therefore Away with it Away with self-seeking that hath cramb'd the bags and fill'd the coffers of covetous earth-worms with the ruines of their Country Away with Heresie and Blasphemy The one cuts the throat of truth which should be dearer unto us then our lives And the other flies in the face of God Almighty and bids defiance against Heaven Both which I dare say have a deeper place in Hell then Superstition yet both of them rode circuit about this Nation while it stood un-Churched by our divisions and unkinged by our sins Away with that Image of Jealousie that Anti-Catholick and Anti-Christian Toleration which for politick ends and purposes hath cunningly yet most profanely been cryed up as the common interest of Sion that God takes care of as if an abomination of desolation were now become the Churches glory And the way to preserve truth in its purity were to blend it with Errour Had this cursed project continued as it began well might that Machiavellian principle in time have passed for sound doctrine viz. That all shall be saved in their own Religion though the Church of this Kingdom would as it was once said sooner have become the Devils dancing-schole then Gods Temple In the mean time those poor Superstitious Malignants that durst shew themselves in the behalf of Liturgy and Episcopacy must be sure above others to be exempted from this indulgence and so left to perish without any remedy doubtless this juggling did rouse up the jealousie of the Almighty and therefore it was high time to send it packing Away with Irreverence Profaness Looseness Sordidness in the Service of the Holy and Dreadful God which in the judgement of all that are truely pious is far worse then that other extreme of overmuch Curiosity and Superstition This in some kinde preserving supporting exalting Religion The other desacing suppressing trampling upon it Finally Away with Despising Dominion and speaking evil of Dignities Jud. v. 8. which Saint Jude condemneth v. 8. that is as it is probable by the purport of his Epistle such dominion and such dignities as were then settled in the Church against which Diotrephes and his crew would be still carping or as it is v. 19. Separate themselves Upon which despisers the same Apostle pronounceth Gods vengeance which hath a measure reaching even to all those who are this day guilty of the same sin Jud. v 2. Wo unto them saith he they have gone in the way of Kain persecuting Christs servants because they are preferred and accepted before them even as Cain did his brother Abel And ran greedily after the errour of Balaam for reward pouring out their curses upon the poor Church of God in hope to enrich themselves by the spoils of it And perish in the gain saying of Corah Their contempt of and insurrection against Church Governours Bishop Andrews thus argueth No man could perish in the gain-saying of Korah under the Gospel which St. Jude saith they may if there were not a superiority in the Clergy for Korahs mutiny was because he might not be equal to Aaron appointed his superiour by
and he made it his business to preach the Gospel not where Christ was named Rom. 15.20 24. lest he should build upon another mans foundation So that if one of these Itinerants could run over so great a part of the world we may well suppose that the other twelve might with ease divide the rest of the world among them And now what alas were we mad and desperate Idolaters that God should bring us hitherto That the Lord should say to us who were not his people You are my people and that we should say O Lord thou art our God O what a mercy is it that we the poor and the maimed and the halt and the blinde Mat. 22.9 Luk. 14.21 23. who abode in the streets and lanes of the City yea that we who wandred about in the high-wayes and amongst the hedges should be called to the Wedding-Feast of the King of heaven That unto us who sate in darkness and dwelt in the region and shadow of death Light should spring up Let therefore the name of the Lord be magnified by us poor sinners the Gentiles as the Prophet soretold it should from the rising of the Sun Mal. 1.11 unto the going down of the same And since we are through grace become children of Sion let us take the liberty here to sing one of the Songs of Sion so far as we may be concern'd therein O give Thanks unto the Lord for he is Good For his mercy endureth for ever O give Thanks unto the God of gods For his mercy endureth for ever O give Thanks unto the Lord of lords For his mercy endureth for ever To Him who alone doth great wonders For his mercy endureth for ever Who remembred us in our low estate For his mercy endureth for ever O give Thanks unto the God of heaven For his mercy endureth for ever Let the Redeemed of the Lord among the Gentiles say so whom he hath redeemed from the hand of the enemy and gathered them out of all lands from the East and from the West from the North and from the South not onely to dwell in the house of the Lord here and to see his goodness in the land of the Living but to sit down with Abraham Isaac and Jacob in the kingdome of God to all Eternity And let us of this Nation among the rest and above the rest as it is our duty give unto the Lord the glory due unto his name acknowledging his great mercy in that his unchangeable love hath had an extraordinary measure reaching even first unto us Oh how hath the Lord been pleased to send his Gospel upon the wing unto this Nation So wonderfully here prevailing that England hath had this honour in an eminent manner to be the first-born of grace among the Nations Here reigned the first Christian King that ever was in the world King Lucius who submitted to the Law of Christ confirming it by a civil sanction From hence went the first Christian Emperour that put an end to the bloudy persecutions of the primitive Christians Constantine yea and after the general defection from the purity of the faith made by the Romish Church which like the tail of the Dragon threw down to the earth a great part of the Stars of Heaven Here the Reformation of the Christian Religion began first to be established by a Law by the first King that ever cast off the yoke of that Anti-Christian Usurper King Henry the 8. Wherein whether his design was to promote any sinister interest of his own as some imagine or to advance the Kingdom of Christ is not much material for us to know The arme of the Almighty hath hitherto been stretched out for the preservation thereof counter-working all the Machinations of Hell which have been and still are upon the Devil's forge against it Rejoyce therefore in the Lord O England and again I say rejoyce But as it is our bounden duty to ascribe unto the Lord the glory of this mercy and to rejoyce that we are no more strangers and forreiners as the Apostle tells the Ephesians but fellow-citizens with the Saints Eph. 2.19 that is the Jews and of the house-hold of God So we cannot but abhor the treachery of those false brethren among us called Anabaptists who like a brood of Vipers would if it lay in their power but that Gods mercy towards us triumphs over their falsehood disfranchise us of our liberties in the house of our God and rob us of those priviledges wherein the Lord Jesus Christ hath made us free giving us therein equal right with his Israel that was before us because he is still the Same I might instance in sundry of their Anti-Christian tenents tending hereunto But for brevities sake will make mention onely of one that is their Antipaedobaptisme not allowing the Infants of Believers to be admitted into the house-hold of faith by the Sacrament of Baptisme It is not my purpose here to dispute this point at large being out of my way enough hath been written of it already And it hath been found by experience to be a toylsome task to run the wilde-goose chase as a learned divine now with God once phrased it after a well breathed Opinionist they delight in Vitilitigation Mr. Nath. Ward It is an itch as he said that loves a life to be scrubb'd they desire not satisfaction but satisdiction whereof themselves must be judges I shall not therefore say much to this quarelsome people Let them consider how they will answer the Apostle here who avoucheth Jesus Christ to be thee Same to day which he was yesterday Certainly if the infants of the Jews were by virtue of Christs mediatory office to be received into the bosome of the Church and distinguished from those that were without by a Solemn Sacrament of initiation but the infants of Christian parents to whom belongeth the Kingdom of God as as well as to the Jews before must not be allowed to partake of a like priviledge but be reckoned still as dogs as the Scripture calls all that are without Jesus Christ is not the Same according to the Apostles word Neither is his office now of so much use unto his Church as it hath been formerly Of such blasphemy as this not to be mentioned without horrour must this cursed errour be the foundation But let me ask of these deceivers How came it to pass that Christ hath not obtained this priviledge for our Infants as well as he did for the Jews seeing God is not now the God of the Jews onely but of the Gentiles also Surely it must be either because he would not or because he could not To say he would not doth plainly demonstrate his love of us to be less then it was of the Jews which agreeth not with that abundant grace that hath been now revealed in the time of the Gospel To say he could not contradicteth that universal power which the father had given
what it is for the Son to deliver up the Kingdom to the Father It is even that which the Apostle saith Phil. 2.10 then shall the Son also himself be subject unto him that put all things under him that God may be all in all whence it followeth that this subjection is the same with the delivery up of the Kingdom An interpretation therefore here seems to be necessary that the Son may be acknowledged to be subject to the Father and yet nevertheless that he may be said to have an everlasting Kingdom which may be called the Kingdom of the Son because then at the Name of Jesus every knee must bow of things in heaven and things in earth and things under the Earth When all things do confess the Lord Jesus and are made subject unto him whether it be by constraint or by consent then shall the mystery of one God be made manifest unto all and all praise shall redound unto the Father of whom are all things that so when preaching that is the creatures service in proclaiming the Name of God shall cease the one onely God may be known in the mystery of the Trinity For when all rule and all authority and power shall bow the knee to Christ then shall the Son manifest himself that it is not he of whom are all things but that he is his Son and that in him he himself is to be seen according to his own words Joh. 14.10 Joh. 14.10 This then is the subjection and the yeilding up of the Kingdome Christ subjecteth himself unto the Father proclaiming the Father to be he of whom are all things confessing also that he himself is of him For so great Majesty and Glory will appear in the comming of the Son that all the powers of Heaven and company of Angels may possibly look upon him as God alone But our Saviour when he shall say I am not he that is the Father but his Son he delivers up the Kingdome to the Father and yet continueth to be King still Herein then I say is manifested both his subjection and his delivery up of the Kingdome because when he professeth that he himself is of the Father he confesseth that whatsoever he hath is of the Father ascribing unto him the glory of being the complement of all things Besides this the same Saint Austin adds yet another sense concerning Christs delivery up of the Kingdome to the Father interpreting the said Kingdome for the people of the Kingdome that is his charge of the Elect Saints which he received of the Father not suffering one of them to be lost Ad Oro. Cont. Priscillia cap. 7. tom 6. Cum tradiderit Regnum Deo Patri id est cum perduxerit sanctos suos ad contemplationem Patris c. He shall deliver up the Kingdome to the Father that is when he hath brought all his Saints to behold the Glory of the Father and his own Glory which he had with the Father before the World was Now whether we understand the Apostle in this sense or that other before either of which we may safely adhere unto and unto one or both of them without question must the words of the Apostle be reduced we may conclude infallibly that Christs delivery up of the Kingdome to the Father shall not deprive him of that power and authority which he had before over his Church but that he shall continue to be King thereof unto all eternity August eodem loco Quod autem dicit Apostolus deinde finis cum tradiderit Regnum Deo Patri ibi finem non consumentem sed perficientem significat And whereas the Apostle saith then cometh the end when Christ shall deliver up the Kingdome c. That is not to be understood of the end bringing with it destruction and dissolution but rather that which bringeth perfection wherein shall be a clearer demonstration of Christs Power and Wisdome in the governing of his Church then is possible now to be discerned For as Luther upon these very words of the Apostle saith well Est idem hic in Terris regnum quod postea in Coelis futurum erit nisi quod jam contectum oculis nostris non pateat It is the same Kingdome here upon Earth which shall be hereafter in Heaven but that we are not able now abiding in this mortal and sinful estate to perceive it being hidden from our eyes I could multiply Authours both Ancient and Modern who do all agree in this that when Christ delivers up the Kingdome to the Father he then onely layeth down his Mediatorial Office not continuing any longer the Fathers Deputy in the governing of his Church but that his Kingdome notwithstanding shall everlastingly be the Same The same in the manifestation of his Wisdome Power Love Goodness towards his redeemed people to all eternity Onely how and wherein he will exercise the Authority of a Head over his Church otherwise then is before related there is none that is wise unto sobriety that will speak of it or be inquisitive after it Such knowledge is too wonderful for us it is high we cannot attain unto it Now therefore let all the ends of the Earth that is Application all the Inhabitants of the World farre and near Look unto Jesus and be saved Consider him in his Divine Nature Es 45.22 as he is begotten of the Father from eternity to eternity consider him also in the several works of creation continual preservation and future restauration of all things look unto him in his relation to his Church what he hath been is and eternally will be without any variableness or shadow of turning you 'll finde him in all that which the Apostle here proclaims him to be the same yesterday to day and for ever Look unto him then I say that you may more and more long after his apperance love him and delight in him Look unto him that you may follow his example an example equivalent with all Rules of righteousness in those things which he did and commanded though not altogether in those things which he did but commanded not What better object can you have to fix all the thoughts of your hearts upon He is the pattern set for your imitation according to the depth of Divine Wisdome He is the gift of God to the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4.10 a greater gift then which though God be great in power and infinite in love he hath not to give Eph. 1.6 He is the beloved in whom the Father is well pleased deliciae Dei humani generis the darling of the Almighty Hag. 2.7 Ps 45.2 Cant. 5.10 and the desire of all Nations fairer then the children of men white and ruddy the chiefest of ten thousand white in his Divine Nature according to the sense of some late Expositours which was the brightness of his Fathers substance and red in his humanity being of the same substance with
of sundry famous and mighty Nations that were of old contemporary with the Jews whose height was like the height of the Cedars and their strength like unto that of Oakes yet hath God destroyed their fruit from above Dan. 2. and their root from beneath We read of a goodly Image that represented the world in its various and successive gallantry by the advancement of its choicest favourites whose head was of gold his breast and his arms of silver his belly and his thighs of brass and his leggs of iron the gold was precious the silver pure the brass glittering the iron strong yet all of them are broken to pieces and become like the chaffe of the summer-threshing floor carried away with the winde that no place can be found for them What is now become of all their policy magnificence prowess which for the time did so ruffle in the world far and near Where are all their Laws that have been so much extolled and their Law-makers to whom wisdome it self was esteemed but as a dutiful hand-maid Why do not the Romans now appear in the vindication of their Numa Pompilius that mirroir of Princes as Plutarch describes him in his dayes Or the Athenians for their Solon Or the Lacedemonians for their Licurgus Or the Cretians for their Minos Or the Carthaginians for their Charondas Or the Egyptians for their Osiris Or the Sâ—ythians for their Zamolxis All famous Law-givers in the several confines of their times and places If the sword of their Law hath lost its edge is not the Law of their sword able to set it again Are all the stout-hearted among them utterly spoiled and can none of their men of might sinde their hands Tenent omnino reliquias Legis suaâ— circomciduntur sabbata observant pascha immolant Azyma comedunt Aug. in Ps 59. No verily for at the rebuke of the God of Jacob have the Chariots and Horse-men of these Nations been cast into a dead sleep Onely the Jews that were the dearly beloved of his Soul who are scattered about in the World notwithstanding all their troubles captivities dispersions Massacres do every where grow rich and populous keep themselves their Laws and Customes unmixed from all others can still deduce their Original and History by infallible testimony from the beginning of the World which no Nation that now is can do the like A very pregnant proof that they are kept by a special providence according to what the Lord hath said of them by the Prophets as namely by Jeremy Jer. 30.10 11.46.28 Fear thou not O my servant Jacob neither be dismayed O Israel for I will save thee from afar Jer. 30.10.11 Jer. 46.28 Amos 9.8 and thy seed from the Land of their captivity though I make a full end of all Nations whither I have scattered thee yet will I not make a full end of thee And by the Prophet Amos Behold the eyes of the Lord God are upon the sinfull Kingdome meanning whatsoever Kingdome it be continuing in its sin and I will destroy it from the face of the Earth saving that I will not utterly destroy the house of Jacob saith the Lord that is their sins though they be never so great shall not provoke me to root out their name from under Heaven Amos. 9.8 Answerable hereto is that of the Prophet Jeremy whose testimony once more let us hear Jer 31.36.37 Where the Lord useth as vehement asseverations as any we shall likely sinde throughout the whole Scripture If these Ordinances that is of Heaven and the Sea depart from before me saith the Lord Jer. 31.36.37 then the seed of Israel shall cease from being a Nation before me for ever Thus saith the Lord if Heaven above can be measured and the foundation searched out beneath I will also cast off all the seed of Israel for all that they have done saith the Lord. Observe though their doings which in an ordinary course of divine justice would certainly bring on their utter undoing and would be enough inevitably to ruine all the Nations else in the World besides if they should at any time be guilty of the like yet shall not the anger of the Lord be so enkindled because of them as to cut off the seed of Israel for ever A high expression of an extraordinary favour which nevertheless will exactly be made good to a tittle even to the end of the World because the mouth of the Lord hath spoken it And here before I come to infer my intended conclusion from the premises Mr. Thâ— Wilton on the Romans give me leave to super-adde the testimony of a faithful interpreter of the minde of God in Scripture concerning this matter who hath written of it within this present Century whose words are these The counsel of the most wise and mighty God in the wonderful preservation of the Jews ought diligently to be considered whereas sundry very ancient people and famous as Persians Chaldeans Trojans Vandals Lombards Gothes Saxons Picts Hunns c. are either quite extinct and destroyed or else being severed and scattered have not so held their own as to keep still their own ordinances and to be able to shew their Original and History in sure record or to preserve themselves for their civil life and religion unmixed with other people whither they came yet behold a strange thing and remarkable the Jews onely notwithstanding their great and long dispersions and manifold calamities desolations and death in sundry Countries where they have been butchered like sheep as in England here at London and Yorke by hundreds and thousands Judaei sunt Librarii nostri Ne forte Pagani dicant nobis vos Christiani literas istas composuistis proserimus codices a Judaeis inimicis ut confundamus alios immicos Codicem portat Judaeus ut idem credat Christianus Aug. Loco Sup. In Graeco quodam codice Basiliensis editionis Object and elsewhere in other Countries knocked down upon heapes and others cruelly spoiled do for all this not onely remain in very numerous multitudes chiefly in Asia and Africa as Master Beza and Grynaus upon certain knowledge do report but do keep their Tribes distinct and unconfounded and their Religion all without commixtion as much as they may reading and searching the Scriptures but with very corrupt construction yet with this fruit and commodity that both their pedegree and descent from Abraham and the Patriarchs may appear and eke by the witness of our books out of which we derive our holy Christian Faith may be justified and cleared from suspicion of imposture and fraud which the Heathenish Philosophers and other prophane atheistical persons cannot now charge us with seeing the people still remain as preservers of those Oracles of God which be the Fountains of our Religion of all which what other thing are we to deem and judge but that they are reserved thus miraculously of God against the time of their conversion and salvation to come hereafter in Gods determinate