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
for any more seeds to be sowen in it the smell thereof is so acceptably fragrant to every true believer that the scent of all things else in this world how pleasing soever to flesh and bloud is of no value with him but noisome in comparison If we therefore to use the Apostles words or an Angel from Heaven should trample upon this bed or deface the beauty of it by scattering in it any other seeds which of what nature soever they be will prove in effect to be nothing else but the Tares of the Enemy let him be Anathema But to uncover this bed and to shew what a delectable variety there is in the sweet nature of it to the end that those who take pleasure in beholding it may more and more affect it will I hope be adjudged by those that have judgment to discern to be no faulty compliancy at all with new fangled Opinionists who pretending to novel discoveries of truth root up the foundation There is certainly as in Plants many secrets of nature that are yet unknown so in the Scripture much of the minde of God that former Ages hath not been acquainted with which they that come after may understand more perfectly especially in the sense of those Prophecies which are to have their full accomplishment in the last Times Truth is not now barren as one observeth well although she was prodigal in teaching our Ancestours Etiam quicunque fuere mortalium sapientissimi multa scisse dicuntur non omnia she hath a reserve laid up in her Cabinet for her friends and followers at this day and will ever have till she opens all her treasures unto them at the last day I say therefore as countenance is not to be given to those Masters of Novelties and new-Light Mongers of these dayes who frequently and confidently from the light within them vent most damnable Opinions expresly contrary to the Written Word as the Gnosticks of old did whose Disciples they are though they know it not so should encouragement be given to those who taking along with them the Analogy of Faith and the Analysis of those Places of Scripture which they fix their Meditations upon are so happy as to finde out other interpretations thereof then were before known which may occasion more light also to spring up in the Church to the glory of God and advancement of the Gospel To which glorious ends that all whatsoever is here written in this following Treatise may happily tend hath been and shall constantly be the hearty Prayer of the poor unworthy Authour thereof who is Dear Christian Thy Soules friend and The Churches Servant E. L. A POSTSCRIPT TO THE READER THE Method that is here used is I confess according to the ordinary mode plain and homely without those Logical curiosities florid and subtle insinuations or rhetorical transitions and cadencies Wherein the accurate Writers of these Times do abound which things nevertheless in their right use and genuine appearance no man that is wise will at any time condemn but for their sakes whose Conversion from Sin Conviction of Errour and Corroboration in the Faith this Treatise especially aimeth at is this order observed Which as it hath not been found altogether unsuccessful to such ends and purposes so may it now also through Gods blessing be still useful therein being suted for the most part according to their minde and expectation Wherein I do but follow the Apostles Example who became all things to all men that by all means be might gain some Yet if they should chance to meet with some things here Hard to be understood as even Saint Pauls Epistles which required that all things should be done to Edification had in them by the Testimony of Saint Peter things surpassing the capacity of the unlearned it will be easy for them to pass them by and to spend their time and thoughts upon that which they will finde to be within the ken of their apprehension One thing more I must premise with which I shall conclude this Address In regard I have here presumed to render the sense of some places of Scripture otherwise then they have been commonly interpreted least should thereupon be censured for affecting too much a Digression from the grave and profound Judgement of others that are or have been before me it is thought very requisite to add hereunto a Synopsis of the Names of sundry Authours both Antient and Modern that have been as I said before consulted with in the pursuance of this Subject to whom for the most part as it was meet I have with due reverence yielded a ready and willing compliancy in their sense of Scripture and other their Religious and Orthodox Determinations which I hope will suffice not onely to take off the imputation of a Paradoxal Singularity but free me also from a charge of offering violence to Sacred Theology though Philology lead me sometimes into her private Retirements and put me therein upon new Explorations The Names of some Authours mentioned in this Treatise Alstedius Saint Ambrose Amesius Doctor Lancelot Andrews Lord Bishop of Winton Saint Athanasius Saint Augustine Beda Saint Bernard Beza Brentius Bruno Bucanus Calvin Centurists Saint Charles the First of Famous Memory King of Great Britain c. Saint Chrysostome Doctor Collins Saint Cyprian Doctor John Davenant Lord Bishop of Sarum Master Deering Saint Dionysius Areopagita Doctor Downham Master Dyke Epiphanius Eusebius Doctor Featley Master Fox his Martyrol Gerard Bishop Godwin Comarus Saint Gregory H Grotius Doctor Hammond Doctor Harris Ward of Wint. Col. Doctor Joseph Hall Lord Bishop of Norwich Hospinian Saint Jerome Bishop Jewel Irenaeus Junius Doctor John King Lord Bishop of London Doctor Henry King Lord Bishop of Chichester Peter Lombard Ludolphus Luther Peter Martyr Mercer Doctor George Morley Lord Bishop of Winton Doctor Richard Mountague Lord Bishop of Norwich Musculus Nicephorus Origen Paraeus Pelargus Perkins Philo Judaeus Piscator Polanus Doctor John Prideaux Lord Bishop of Worcester Ravanellus Doctor Edward Reinolds Lord Bishop of Norwich Septuagint Socrates Sozomen Tertullian Theodoret Doctor Twisse Master Vines Master Nathaniel Ward Master Thomas Wilson Zanchy c. Things most remarkable contained in this Treatise I. THE Divine Generation of Jesus Christ is in some poor measure declared II. The Restauration of the Creature after the final Judgement proved III. The glorious estate of the Saints in the life to come described in a way and manner that is not commonly thought upon IV. How the Office of Christs Mediatorship was exercised by him and made effectual from the beginning V. How Jesus Christ shall be the Head of his Church Triumphant after he hath delivered up the Kingdome to God the Father VI. The certainty of the Conversion of the Jewes cleared and a demonstration of the fixed time wherein they shall be called gathered from the Holy Scriptures VII The Blasphemy of Socinians discovered VIII Civil Government vindicated IX The folly of Fift Monarchists and Millenaries made
involved in First It hath lost a great part of that Beauty and Goodness which the Creatour put upon it in the Beginning it being by the sin of man much dulled and disabled to Act and Communicate its Virtues as it did at the first Creation And though Nature doth not according to the Vulgar Opinion meerly through the length of time as she groweth in years fall into decay yet it cannot be denied but the Primitive vigour of the Creature is much impaired and that she hath lost much of that Comeliness which was upon her before the Curse came forth from God for Mans Disobedience Secondly There is a necessity lies upon the Creature to do Service unto the Enemies of the Creatour The Sun must shine not only upon the Good but also upon the Evil and the Rain must fall upon the Just and on the Unjust The Influences of Heaven make fruitful the Field of the Wicked as well as the Field of the most Righteous man in the World the Earth giveth out of her fulness to one as to another and is forced to receive into her Bowels the Ungodly as well as the Godly And this a sore Bondage unto it that makes it to be still groaning till the time comes wherein it shall vomit up again the Carkasses of the Reprobate as a Morsel that it could not well digest Thirdly Whereas the Creature is still proclaiming the Glory of God being unto Mankinde as it is observed God's Leiger-book By Dr. Henry Kâ—ng now Bishop of Chich. wherein his marvellous Acts are fairly written every Species a Line in that Book and every peculiar Work a Character for Man to read his Maker And when the curiosity of the Stile and variety of the Story therein contained might in reason invite all eyes to run it over to the end that the invisible things of God even his eternal Power and Godhead might be clearly seen by the things that are made when the Creature I say is thus industrious in her kinde to teach man the knowledge of God must it not needs be a vexation unto her to see him so stupid and indocible that he will not learn Fourthly It is a misery to the Creature that there is through the sin of man such a preposterous inverting of that Order which the Creatour hath in his wisdom established and such a Hysteren Proteron to be found in the Creation viz. That he whom she gloried in at first to be her Lord and Governour in regard of those excellent Abilities that were in him for that end should now so far degenerate as to be in many respects inferiour to brute Beasts For very clear it is that divers Beasts surpass man in many Virtues as the Dove in simplicity the Ant and the Bee in diligence and industry the Stork in humanity the Dog in love and fidelity the Lamb in meekness the Lion in magnanimity the Serpent in wisdom the Oxe and the Ass in a thankful acknowledgment of benefits and all of them in sobriety and contentment But which is worse as touching Vice therein Man surpasseth all Beasts being more treacherous and cruel then a Wolf craftier then a Fox prouder then a Peacock more voluptuous and unthankful then a Hog and more dangerous then a Viper Yea to fill up the measure of his Evils those pestilent and noxious inclinations which are alone and particularly in divers Beasts are oftentimes found to be altogether Concatenated or at least a great part of them in one man for there are many men courteous proud cruel envious unthankful and Oppressours all at one time And this is a sore Evil with which the poor Creature is much grieved seeing and beholding her Darling who was so Divinely qualified in his first Instalment for that Dominion which was granted unto him to be now eccentrick from his Honour destitute of Understanding and to be a Companion yea to be inferiour to the Beasts that perish Fifthly Add unto this that which is indeed an Addition to the former Misery and a great aggravation of it This Creature so excellent in her first appearance so industrions and indefatigable in promoting the Glory of her Creatour so tenderly affectionate towards Mankinde as hath been said yet is put to a most vile Drudgery being made though unwillingly the Instrument of Man's sin which is in truth the most sordid kinde of slavery that it could possibly be exposed unto Yea it is never at rest being continually made to dance Attendance after a hard Master for there is not any sin that can by man be likely produc'd into Act but the Creature must in some respect or other be serviceable thereunto Ps 19 5. The Sun saith the Psalmist rejoyceth like a Giant to run his Race But alas what a check is it unto his joy when he is taken up every hour by the way to be a Guard and Convoy unto sinful men in the pursuance of their ungodly Lusts The Earth in like manner lieth under this Servitude for though we hear often of her Childrens Tripudiations and Exultations the little Hills rejoycing on every side and the Valleys when they stand thick with Corn that they do laugh and sing yet sure we are she is not without her Trepidations neither and that because of man's sin wherein she is also involved whether she will or no. It was once spoken by Nabal in a churlish manner against good David but the Earth may speak it out of a just Indignation against a sort of riotous Unthrifts whom it fosters every day Shall I take my Bread and my Water and my Flesh and give it to such a Crew Alas poor Creature it is indeed sore against thy will to pour out Drink to fill the Drunkard to provide Meat to cram the Glutton to expose thy Territories to the boundless desires of the Ambitious to empty thy self to yield choice of Pleasures to the Voluptuous But what remedy If wretched man will Lord it imperiously and make thy Service more and more insupportable through his sin and folly who can help it It is an Affliction that is not to be avoided imposed upon thy shoulders by the just hand of the Almighty God because of thy Propinquity with him who consented to the Devil in a plain Rebellion against the Majesty of Heaven And thus we see some particulars of the Creatures misery though more might be added and what Vanity and Bondage it is made subject unto Secondy This Creature notwithstanding is in hope to be delivered and therefore waiteth and groaneth and travelleth in pain till the time of her Deliverance cometh In which words our Apostle useth a certain Figure called Prosopopaeia whereby humane Actions and Affections are ascribed unto that Creature to whom they do improperly belong Which figure we finde often made use of by the Prophets when they bring in the Flouds clapping their hands the Hills skipping the Mountains leaping the Heavens speaking the Land mourning c. Not that any should
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
of the first of the Acts sixth and seventh verses Act. 1.6.7 The words are these When they therefore were come together they asked of him saying Lord wilt thou at this time restore again the Kingdom to Israel And he said unto them It is not for you to know the times or the seasons which the Father hath put in his own pâ—wer I know well the Apostles have been and are to this day charged here with an errour common among the Jews as it is reported of them namely That the time should come when the Messiah should reign as Lord and King upon the Earth according to the manner of the world and that all Nations should in that kinde be subject unto him and because the Jews were to have the preheminence among them therefore doth the Apostle speak here of his Dominion in this manâ—er calling it the kingdom of Israel But I must crave leave to enter my dissent unto this charge because it runs on too fast in the world without a warrant yea I cannot but account it too much rashness to impute a fault unto those eminent servants of Christ where the Holy Ghost in Scripture hath not given a clear demonstration thereof A fault indeed here is whereof they were too guilty in busying themselves about the knowledge of a time wherein they were not concerned and for which the Lord rebukes them But that they should now as for what they had done formerly in that kinde it is not here Material look for such a temporal Kingdome of the Messiah as the Jews generally did and do still expect this I confidently deny The grounds of which confidence will appear when I shall have proved that this discourse between Christ and his Apostles is a clear confirmation of the point in hand That we may understand aâ—ight the sense of this Scripture let us consider distinctly three things First the occasion of this Question Secondly the persons that put the Question Thirdly the Answer unto it First the occasion from whence the Question did arise is couched in this word therefore when they therefore were come together they asked of him c. By which word of connexion it is manifest that their Question was not suddainly started as of a thing impertinent to the purport of Christs Doctrine which he had been pressing upon them in those fourty dayes since his Resurrection but rather was produced by them as a result very consonant thereunto He had been speaking to them as it is said vers 3. of the things pertaining to the Kingdome of God that is of the future estate of his Church for as for the Doctrine of Salvation he had fully made that known unto them before as appears Joh. 15.15 Where he saith All things that I have heard of my Father I have made known unto you So that probable it is the Subject of his discourse now was as I have said concerning his Church giving instructions for the planting and governing of it and premonitions also what dangers and difficulties it was like to suffer and how it should prosper and prevaile over them all in the latter end And herein the Lord manifests his provident care and tender compassion which he had of his Church resembling thereby good old Jacob his Type in this very particular who when he was about to leave the world calls upon his sons to gather themselves together that he migh shew unto them what should befall them in the latter dayes Gâ—n 49 1. Whereas therefore the Lord Jesus Christ had been speaking to his Apostles of these things pertaining to the Kingdome of God and they thereupon enquire of him concerning the restoring the Kingdome to Israel is it not past all gain-saying that some at least of the things which he spake had reference to this restauration Especially when as it is well observed by Grotius In his Annota Luk. 21.24 non negat se id facturum sed quo id futurum esset tempore noluit ab ipsis inquiri he doth not deny that such a thing he would do but onely was not willing to be enquired of by them when it should be done Much was to be done as the sequel now proveth before this which they so hastily sought for could come to pass which they thought not of for it could never have entred into their hearts to conceive unless it had been revealed unto them wherein nevertheless they and their Successours for many Ages should be employed as servants and co-workers with Christ to the end that this much desired restauration might by the bringing in of others also to the faith of the Gospel be attended with the greater glory And hence it is that the Lord commands them that they should not depart from Jerusalem because from thence was the word of life to go out into the world till they were baptised with the Holy Ghost which was the promise of the Father whereby they were to be endued with power extraordinary as being the chief intruments under Christ for so great a work and to authorize others in an ordinary way to be their co-agents in it Secondly consider the persons that put the Question First it was the Apostles men not to be despised such as were legati à latere whom Christ had chosen above all others to be his witnesses of what he did and taught and to be his Embassadours to carry his name into all the world Who did eate and drinks with him after he arose from the dead Act. 10. Secondly the Apostles who though they were not yet baptised with the Holy Ghost according to the promise of the Father yet had received the Holy Ghost by Christs breathing on them whereby they had not onely power given them more then ordinary but knowledge also more then ever they had to discern what might be most conducible to the advancement of their Masters honour and so knew more of his minde in order thereunto then any others could or can possibly attain unto Thirdly the Apostles altogether not one or two of them separated from the rest desirous to winde themselves into their Masters favour above their fellows as it had unhappily fallen out in former time but the eleven with one consent joyned as one man to put this Question unto him for when they were come together it is said they asked of him saying Lord wilt thou at this time restore again the Kingdome to Israel Which Kingdome if it were never any more to have a being in this World as a thing inconsistent with the manner of Christs Spiritual Kingdome their general agreement about it would doubtless have been adjudged no better then a conspiracy against the Dignity and Prerogative Royal of their Lord and Master and consequently had not gone without a severe check no more then their precipitant disquisition after the time did for which they are reproved Thirdly consider the answer that the Lord giveth It is not saith he for you to know the times or
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie for that is not a blindness in the mind onely but a spiritual obduration overspreading the whole soul whereby they are become utterly unsensible of their sin and misery And thus we finde the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred before verse 7. by Beza and others reliqui occaluerunt that is the rest were hardened or covered all over with a brawny thickness Thus also is it written of them Act. 28.27 The heart of this people is waxed gross and their ears are dull of hearing and their eyes have they closed least they should see with their eyes and hear with their ears and understand with their hearts c. For why God hath given them in his just displeasure saith the Apostle verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A slothful spirit a spirit that luls them asleep in their sin leading them in the dark or as the word may imply A spirit that pierceth them through railing them fast to their infidelity pricking their eyes that they should not see and boring their ears that they should not hear unto this day Hence it is that they obstinately reject all means of their conversion they blaspheme Christ in their Synagogues and whensoever any mention is made of him they cry out Deleatur nâ—men ejus let his name be forgotten and then spit thrice upon the ground in detestation of him they inure their Children from their Child-hood to curse the Lord Jesus and the blessed Virgin his Mother and if any do undertake to refute their errours out of the word they presently stop their ears refusing to hear c. Thereby verifying the Word of the Apostle 2 Cor. 3.15 2 Cor. 3.15 even unto this day when Moses is read the Vaâ—l is upon their Heart In a word as the same Apostle summeth up their wickedness in another place They killed the Lord Jesus and their own Prophets 1 Thess 2.15.10 and have persecuted us and they please not God and are contrary to all men Forbidding to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost Surely a very fearful and sore judgement it is that is fallen upon this people And what should we do in this day wherein the avenging hand of God lieth so heavy upon them Should we now forget the brotherly-Covenant and with Edom insult over them in the day of their calamity Obad. v. 12 speaking proudly in the day of their distress That be far from us Rather let us for our humiliation consider so long as they are under so severe a lash of Gods just indignation we that are sinners of the Gentiles shall still have a taste given us of the cup of Gods anger none of all our Churches must look to be delivered from their present troubles they must and shall be still haunted with a spirit of division among themselves and with persecution from the Devil and his Anti-Christ For loe the Lord hath begun to bring evil upon his people and upon the City which is called by his name and should we be utterly unpunished Thus argueth the Apostle Saint Peter 1 Pet. 4.17 18 Whose words we may make use of to this purpose When God had begun to cast off the Jews for of them it is probable the Apostle in this place is especially mindful because otherwise the order which he there observeth that God used in bringing his people under his rod before he poured out his fury upon his enemies was no new or strange matter but had been of old He thus writeth 1 Pet. 4.17 18. The time is come that judgment must begin at the house of God and if it first begin at us that is the Jews for these Epistles were written to them whether it be those amongst us that profess the faith or the generality of our Nation that deny it what shall the end be of them viz. the Gentiles who obey not the Gospel of God that is Who when they have received it are not easie to be perswaded by it but are refractory and unruly under it as we all are to this very day And if the righteous such were all the Jews whiles they continued the house of God scarcely be saved where shall the ungodly and the sinner of the Gentiles appear Whether this be the proper sense of the place or no I will not contend but will leave it to consideration nevertheless our argumentation cannot be refelled if the green tree suffer in this manner shall the dry tree escape If the children the dearly beloved of Gods soul be thus severely punished shall we in the mean time that were strangers reckoned no better then dogs feeding under our Masters table bee without chastisement especially when now grace hath abounded towards us there are with us also even with us sins against the Lord our God The consideration hereof may I say teach us to walk humbly and should put us to our prayers yea to earnest importunities that God would be pleased once again to look upon his antient people with an eye of compassion and the rather should we be willing hereunto because there is hope in Israel concerning this thing for behold here the unspeakable goodness of God in a mystery made manifest by this scripture of the Apostle according to the commandment of the everlasting God this obduration which is upon Israel is but in part till the fulness of the Gentiles be come in Observe first It is but in part that they are thus hardened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In part I say not as if the Jews for the generality had not wholly rejected the grace of God for alas the judgment written in that respect is as it hath been said before come upon them to the uttermost the whole way of God for their salvation being hidden from their eyes but it is in part How because all the Nation hath not fallen under this judgement say some so Saint Austin Ex parte dixit quia non omnes excoecati sunt He saith in part because all are not hardened Epist 59. Tom. 10. Molli locutione significare vellet plurimos non omnes aut non omnino Grotius Ambr. Tom. 5. But if this were the meaning wherein lay the mystery For it was manifest by the Apostle himself and sundry others with him that there was a remnant of Believers among the Jews in those dayes according to the election of grace Rather therefore I conceive with Saint Ambrose He saith in part because this obduration was to be but for a time so that this restriction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not set by the Apostle as Calvin and others would have it to temper the asperity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as to be an extenuation of their sin for that appears still to be exceeding sinful but it referreth to Gods decreed boundary for the time of the worlds continuance implying that
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