The Progress of Divine Providence, Sermon
THE PROGRESSE OF GODS Providence.
EZEK. 36. 11. I will doe better unto you then at your beginnings.
AMong other evidences of Gods ſpeciall providence,Gods care in affording inſtructors to his Church. and care over his Church, this is an eſpeciall one, that he ever afforded unto it ſufficient means to inſtruct it in his will, and to direct it in the way to happineſſe.
When,Sundry kindes of inſtructors. 1. God himſelf, Gen. 2. 9. at the beginning he made man, he did not only write his law in his heart, but alſo revealed means of ſtanding in his happy eſtate, or falling from the ſame. Inſtance the two Sacraments in Paradiſe, the tree of life, and the tree of knowledge of good and evil.
When men encreaſed into a Family,2. Firſt-born. Gen. 4. 7. God ordained the firſt-born, both to be a Governour, foreign 18. 19. 3 Prieſts and Levites. Num. 3. 12.and alſo an Inſtructour of the Family.
When the Church multiplied into a Nation, God ſet apart the twelfth part thereof, namely one Tribe of twelve, to be ordinary Miniſters therein. Theſe he diſtinguiſhed into Prieſts and Levites.
When that Politie ended,4. Paſtours and Teachers. Epheſ 4. 11. be ordained Paſtors and Teachers to be ordinary Miniſters in his Church, to the end of the world.
Of old in extraordinary times,5. Extraordinary Prophets. and upon extraordinary occaſions, God endued men with an extraordinary ſpirit, who were ſtiled Prophets; ſuch an one was Ezekiel, to whom, I ſuppoſe, more extrordinary viſions and revelations were made known, then to any other.
He was raiſed up in moſt corrupt and ſaid times,When and where Ezekiel propheſied. Iſa. 28. 23. even when God was forced to doe his work, his ſtrange work, and to bring to paſse his act, his ſtrange act.
He propheſied in Babylon, whither he was carried captive, when the Babylonians firſt entred into Jeruſalem, and took away many of the ſacred and precious veſſels of the Temple; together with a great part of the treaſures of that houſe, and of the King and Princes, and carried them, together with Jehoiakim the King, and many of the Princes, Prieſts and people into Babylon, There he alſo continued after that the ſaid Babylonians had again entred into the ſaid City, broke down the walls thereof, burnt the houſe of God,Jeremias & Ezekiel immimente caprivitate vaticinium exercuerunts ſed alter eorum in terra Iuda, alter in Babylonia. Hier Conm: in Jer. Prophet. …1. and all the houſes in the City, and carried away the remainder of the veſſels of the ſaid Temple, and of the treaſures therein, together with Zedekiah another King, and the remainder of Princes, Prieſts and people.
About the ſame time Jeremiah was raiſed up to bea Prophet among that remnant of Judah, which was left in Judaea. They both propheſied the ſame things for ſubſtance, though they were far diſtant in place, and ſo ratified each others prophecies.
As other Prophets,With what kinde of perſons Prophets had to doe. ſo this our Prophet had to doe with two ſorts of people, impious and pious. The impious were openly prophane, and impenitently obſtinate, or covertly hypocriticall and deceitfull. The pious were righteous, upright and humble. In which reſpect his prophecies were of a mixed kinde.Different ſpirits of Prophets. In regard of the former ſort, he had ſuch a ſpirit as was given to Boanerges, ſonnes of thunder, to denounce Gods terrible judgements againſt them;Mark 3. 17. in regard of the later, he had ſuch a ſpirit as was given to Barnabas a ſonne of conſolation,Act. 4. 36. to pronounce ſweet promiſes. Hereby the obſtinate were the more terrified and kept down; the humble and penitent were ſupported.
The ſpirit of conſolation did ſweetly breathe forth in this Chapter, out of which I have taken my text. It is full of very comfortable promiſes.
In the beginning of it,The ſumme of the Chapter. he pointeth at the inſultations of enemies againſt the Church of God in their troubles: with which weak ſpirits uſe much to be perplexed. The Lord therefore to keep their ſpirits from fainting, by this his Prophet maketh known before hand the good which he intended unto them. Many particular promiſes are ſet down, both before and after my text; but the ſumme of them all is couched in theſe words, I will dot better unto you then at your beginnings.
The Hebrew is ſo excellent in compounding words, as it compriſeth the ten words of my text in two, which are theſe foreign word for word, I will doe good above your beginnings.
The firſt word compriſeth under it all the bleſſings which God intended for his Church, not of Jews only, but of Gentiles alſo, and that from time to time; even from their return out of captivity, till the comming of Chriſt; not in the fleſh only, but in glory alſo. The later word noting out a compariſon between times and times, hath relation to all the former ages of the Church, even unto thoſe very times of their great troubles.
The main ſcope of all is,The ſcope of the text. to ſet out
The Progreſſe of Divine Providence.
This is done by five particulars.
1.The parts thereof. The Authour or fountain. He is not expreſſed in the text, but clearly intimated: for the verb is of the firſt perſon: beſides the copulative particle [and] doth intend the ſame perſon that is mentioned before, thus, I will multiply, I will ſettle, and will doe; that is, and I will doe. In the ſeventh verſe the perſon intended is plainly expreſſed to be the Lord God. And in the next clauſe after my text, the Lord Jehovah is expreſſed. For where this word LORD is ſet down in four Capitall letters, it ſets out Jehovah.
2. The Act whereby the foreſaid providence is exerciſed, Doe good. The word is in the third active conjugation of the Hebrew tongue, called Hiphil, which ſignifieth an efficiency.
3. The encreaſe of that providence, in this note of compariſon foreign above, or more then. Our Engliſh compriſeth the act, and the encreaſe thereof under this word better: for better ſets out more good, or greater good.
4. The parties to whom that good is intended, VntoUnto you. I muſt confeſſe that the parties are not expreſſed in the Originall, but yet implied under this copulative particle [And:] which ſheweth that this promiſe is made to the ſame parties to whom the former were made; and they are thus expreſſed, I will multiply upon you, and I will ſettle you, ſo here, I will doe better unto you. Beſides, the affix after the later word foreign your, ſheweth what parties are here intended. They are in one word ſtiled Iſrael, under which is compriſed the Church of God.
5. The times, which are the later times; for this promiſe is made in oppoſition to former times, expreſſed under this word beginnings.
Theſe five points afford five uſefull inſtructions.
1.Obſerv. 1. The Lord is the fountain of all good. I may well ſay all, for the indefinite particle good, intendeth as much. Beſides all the particular good things promiſed, before and after my text, are applied to this Authour the LORD. So other good things alſo in other places. Pertinently to this purpoſe ſaith an Apoſtle,Jam. 1. 17. Every good gift, and every perfect gift is from above, and commeth down from the Father of lights.
2.Obſerv. 2. God cauſeth his goodneſſe to flow forth. He is, not only a full fountain,Zech. 11. 1. but an open and over-flowing fountain. David ſpeaking to the Lord of his goodneſſe,Pſalm 119. 68. thus ſaith, Thou art good, and doeſt good.
3.Obſerv. 3. Gods goodneſſe ever increaſeth. It's like the waters that came down from the Lords Sanctuary, and increaſed from ankle-deep, to knee deep; from knee-deep, to middle-deep; from middle-deep, to an impaſſible river. In this reſpect, this word of compariſon, better, uſeth to be added to the good things which God provideth in later ages. I intend to exemplifie this in ſundry particulars hereafter.
4.Obſerv. 4. The Church is the proper object of Gods goodneſse. Iſrael, to whom this promiſe was made,Mal. 1. 2, 3. is put for the Church of God. This is further evidenced by that great difference which is made between Jacob and Eſau, thus expreſſed, I loved Jacob, and I hated Eſau. Rom. 9. 13.This the Apoſtle applieth to Gods choſen children on the one ſide, and all the other, on the otherſide. Thus there is an eſpecially put upon Gods mercy in relation to the members of the Church;1 Tim. 4. for he is ſaid to be the Saviour of all men, eſpecially of thoſe that believe.
5.Obſerv. 5. The beſt things are reſerved for the last times. The beginnings here mentioned, compriſing all former ages and times, the great encreaſe of goodneſſe here intended, muſt needs be referred to the later times. This, a Prophet thus expreſſeth, It ſhall come to paſſe in the laſt daies, that the mountain of the Lords houſe ſhall be eſtabliſhed in the top of the mountains, and ſhall be exalted above the hils, Iſa. 2. 2.&c.
Time will not ſuffer me diſtinctly and fully to handle all theſe points; neither indeed is it needfull; for the laſt compriſeth all the other under it: which will the better appear, if we do ſomewhat more largely expreſſe it, thus; The Lord hath provided his better things for the later times of his Church. Here have we,
1. The Perſon that is the fountain of goodnes expreſſed, the Lord.
2. The Act of goodnes flowing from him, in this word, provided.
3. This compariſon, better things, declareth the Increaſe of his goodneſſe.
4. The mention of his Church ſheweth the proper Object, or parties to whom his goodnes is extended.
5. The times are here expreſly ſet down, in theſe words, later times.
Thus, in handling this Doctrine, God hath provided his better things for the later times of his Church, all the former will be handled; and the proofs alleadged for this, will prove all the reſt. My purpoſe therefore is to inſiſt upon the laſt Doctrine. You heard it before, hear it again, God hath provided his better things for the later times of his Church.
Well obſerve the particular good things,Particular things ſtiled better. which God hath provided for the Chriſtian Church, which is the Church of the later times, and you ſhall finde them ſtiled, better.
The Teſtament given to the Chriſtian Church is a better Teſtament. 1. Better Teſtament. Heb. 7. 22. Heb. 9. 15.It is made by the Sonne of God, Immanuel, God with us, and ratified by his death, wherein an eternall inheritance is bequeathed unto us. Was there ever ſuch a teſtament before?
2.2. Better Covenant. Heb. 8. 6. The Covenant made between God and his Church in theſe later times, is a better Covenant. Give me here leave, becauſe mention is made both of a Teſtament and a Covenant, to ſhew you the difference between them.
1.Difference betwixt Covevenant and Teſtament. Heb. 9. 17. A Covenant is an agreement between two: a Teſtament is the declaration of the will of one.
2. The two between whom a Covenant paſſeth muſt be both living: a Testament receiveth force by the death of him that made it.
3. A Covenant is ratified by the mutuall conſent of both parties: a Testament, by the will only of him that made it.
4. A Covenant uſeth to be made upon conditions on both parts: a Teſtament is made upon the meer favour and grace of the teſtatour.
Now the Covenant made with Chriſtians is better then the two former Covenant: Two old Covenants.both called old, becauſe they are both in ſuch reſpects nulled.
The firſt was a Covenant of works made with man in his entire eſtate: which by his fall he made impoſſible for man to keep.Rom. 8. 3. But this Covenant giveth ability to keep it with much alacrity.
2. There was a Covenant indeed of grace made with the Church before Chriſt exhibited; but ſet out in ſuch obſcure promiſes and prophecies, and dark types and ſhadows, as it was needfull in time to be aboliſhed: but the new Covenant made with the Chriſtian Church, is ſo clearly and plainly revealed, as it may well in that reſpect alſo be called better.
3. The Promiſes now made,3 Better promiſes. Heb. 8. 6. are better Promiſes: moſt of the Promiſes before Chriſt exhibited were of temporall good things: I will not deny, but that ſpirituall and celeſtiall good things were prefigured under them; but now ſpirituall and heavenly good things, are more expreſſely, perſpicuouſly and plentifully promiſed to the Church.
4.4 Better hope. Heb. 7. 19. The hope that now we have, is a better hope, Promiſes are the ground of hope. The better the promiſes, the better muſt hope needs be: and that in thoſe reſpects wherein the Promiſes are better. Chriſtians may more immediately, directly and ſteadily, hope for all ſpirituall and heavenly bleſſings, then they that lived before Chriſt could.
5.4 Better ſacrifice Heb. 9. 23. The ſacrifice that now we have, is better then the former ſacrifices. He that conſidereth the difference between the bodies of unreaſonable creatures, & the body of Chriſt the Sonne of God, cannot but know, that there is an infinite excellency in this ſacrifice over and above thoſe: If any thing under the Goſpel may juſtly be ſtiled, better, then the like under the Law, ſurely this ſacrifice may moſt of all be ſtiled better then thoſe.
6.6 Better blood. Heb. 12. 24. The blood of Chriſt, in regard of the crie of it, is ſtiled better. It is ſaid to ſpeak better things then that of Abel: becauſe Abels blood cried for vengeance; Chriſts, for pardon. Chriſt when he was upon the croſſe, where he ſhed his blood,Luke 2 34. thus cried, Father, forigive them. Yea further Chriſts blood is better then that blood which was ſhed on the Altars under the Law:Heb. 10. 4. For it is not poſsible that the blood of buls and goats ſhould take away ſins: 1 Iohn 1 7.but the blood of Jeſus Chriſt cleanſeth us from all ſin.
7.All Goſpel things better. To inſiſt upon no more particulars, the Apoſtle under this indefinite phraſe foreign, ſome better thing, compriſeth all thoſe good things, which in compariſon of the Church of the Jewes are beſtowed on the Chriſtian Church.Heb. 11. 40. For thus he ſaith, God hath provided ſome better thing for us, that they without us ſhould not be made perfect.
In ſuch a reſpect,Goſpel-things new. as Goſpel-bleſſings are called better, they are alſo called new, as A new Covenant, a new Teſtament, a new Hieruſalem, a new Heaven and earth, a new name, a new commandement, a new way, a new heart, a new ſpirit, and a new ſong. Theſe and other like things are called new, in oppoſition to old things,In what reſpect new. Heb. 8. 13. which decaid and vaniſhed away: ſo as there was a neceſſity of new things to ſucceed in their room. Theſe new things ſhall never wax old: they are new, not only in their beginning, but alſo in their perpetuall continuance; They ſhall ever be freſh and flouriſhing,Numb. 17. 8. &c. Heb. 9. 4. like Aarons rod which budded, and bloomed bloſſomes, and yeelded Almonds: and ſo alwayes continued, even as long as the Arke of the teſtimony, before which it was ſet, remained. The new Covenant and the new Teſtament are the ſame, which were before ſtiled better, and in ſuch like reſpects called new. Of them therefore I ſhall need to ſay no more then what hath been ſaid. The reſt that follow are theſe.
1.1. New Jeruſalem. Rev. 3. 12. 1 Pet. 2. 5. A new Jeruſalem. The old Jeruſalem was of ſenſeles corruptible materialls. The new Jeruſalem is of lively ſtones, a ſpirituall houſe: It is ſtiled the City of God, in regard of the excellency thereof, (for excellent things, in Canaans language, are ſaid to be things of God)2. New Heavens and a new Earth. Iſa. 65. 17. and in regard of that care which God taketh of it, and delight which he takes to be in it.Non dixit alios caelos & aliā, terran videbi. mus, ſed antiquos in melius commutatos. Hier. Com. in Iſa. 65. The old Jeruſalem was but a type and figure of this.
2. New Heavens, and a new Earth: Hereby is meant a new face of a Church, farre more glorious in the ſpirituality of it, then the former before Chriſt. The phraſe is hyperbolicall: it is uſed to ſet forth not only a renovation of the Church, but ſuch a renovation as ſhould put the world as it were into a new forme and frame; inſomuch as he that ſhould attentively look upon it, might ſay, Behold new Heavens and a new Earth. If it be objected,2 Pet. 3. 13. How we ſtill look for new heavens and a new earth. Principium innovationis in praeſentiſeculo▪ perfecta conſummata que novitas nondum. Hier. Com. in Epheſ. l. 2. that an Apoſtle, ſpeaking of the times of the Goſpel, ſaith, We looke for new Heavens and a new Earth, and thereby intends the glory of the world to come. I anſwer, that excellent matters are ſome times ſpoken of in their inchoation and progreſſe, and ſometimes in their perfection and conſummation: ſo as the new Heavens and the new Earth, in their beginning and increaſe, may be under the Goſpell, and in their conſummation and perfection, after the day of judgement.
3.3 A new name. Iſa. 62. 2. Joh. 1. 12. Act. 11. 26. A new name. This Chriſt ſtileth, his name, (Rev. 3. 12.) This name is to be a ſonne of God: For as many as received him, to them he gave power to become the ſonnes of God. Of old, they were called children of Iſrael; now, Christians: yea the Apoſtle giveth the name Chriſt to the myſticall body of Chriſt, conſiſting of many Saints, (1 Cor. 12. 12.)
4. A new Commandement. 4. A new Commandement. Ioh. 13. 34.Another kinde of Commandement then that which was written in tables of ſtone. For that exacted an impoſſibility, (Rom. 8. 3.) by reaſon of the weakneſſe and corruption of our fleſh: But the New Commandement is written in the fleſhly tables of our heart, whereby ability is given unto us cherefully and acceptably to performe the ſame.
5. A new way. 5 A new way. Heb. 10. 20.This is alſo called a living way, which Chriſt by his fleſh hath conſecrated for us. For Chriſt himſelfe, having with his own bloud entred into the moſt holy place, hath thereby made full ſatisfaction for all our ſins (which cauſes the way to Heaven to be impaſſible,) and made the way eaſy for us to walke in. Thus is he the way, the truth and the life: the only true way that leadeth us unto life.Ioh. 14. 6.
6.6. A new heart. Ezek. 36. 26. A new heart. This is oppoſed to a mans naturall heart, which is ſtiled an heart of ſtone, in that it is ſo obdurate, that it will ſooner (like a ſtone) be broken all to pieces, and utterly confounded with Gods judgements, then yield to him and his word. This new heart, is not only freed from that obſtinacy, but alſo made flexible and pliable to the Word of God, and worke of his ſpirit, and thereupon called an heart of fleſh.Ezek. 11. 15.
7. A new ſpirit. 7. A new ſpirit.This alſo is oppoſed to a mans naturall ſpirit,Act. 7. 51. which in all things reſiſteth the good Spirit of God. Such a ſpirit the Jewes of old had, of whom Stephen, the firſt Martyr for Chriſt, thus ſpeaketh, Ye do alwayes reſiſt the holy Ghost: as your fathers did, ſo do ye. But this new ſpirit readily and willingly yeeldeth to every good motion of the Spirit of God.
8. A new ſong. 8. A new ſong. Iſa. 42. 10 Rom. 10 18.A ſong which ſhall ſound forth, (as the Prophet expounds himſelfe) Gods praiſes from the end of the earth, by reaſon of the Goſpel, whoſe ſound, as the ſound of the heavens, hath gone forth thorow all the earth: The ſum and ſubſtance of this new ſong was ſung out by an heavenly quire at the birth of Chriſt.Luk. 2. 14. It was this: Glory to God in the higheſt, and on earth peace, good will towards men.All things new. Rev. 21. 5.
Finally, to inſiſt on no more particulars, there is a promiſe made, of making all things new. If any ſhall thinke that this is meant of the world to come: let him conſider how expreſſely the Apoſtle applyes it to the time of the Goſpell; ſaying of that time, Behold, all things are become new, 2 Cor. 5. 17.
Thus we ſee how this promiſe of Gods doing better for his Church in the later times, is evidenced by ſundry particulars, of better, and new things. Yet further, as if ordinary words and uſuall compariſons were not ſufficient to ſet forth the great increaſe of Gods providence,Hyperboles doe ſet out the increaſe of Gods goodnes. the Prophets uſe very tranſcendent, and hyperbolicall expreſſions, to ſet it out the more to the life, and that according to our capacity. To which purpoſe this increaſe of Gods Providence is thus expreſſed: For braſſe I will bring gold, Iſa. 60. 17.and for iron I will bring ſilver, and for wood braſſe, and for ſtones iron: Hereby he ſheweth, that as wood is better then common ſtones, and iron better then wood, and braſſe better then iron, and ſilver better then braſſe, and gold better then ſilver, ſo much better, yea infinitely more, are the good things of theſe later times, better then the good things of former times. Yet further is this increaſe thus heightened,Luna fulgebit, ut ſol, &c. non ſignificat interitum priſtinorum, ſed commutationem in mell us. Hier. Com. in Iſa. … l. 18. (Iſa. 30. 26.) The light of the Moone ſhall be as the light of the Sun, and the light of the Sun ſhall be ſeven fold, as the light of ſeven dayes. Who knowes not how great a difference there is, between the two lights of the Moone and the Sun? to make the light of the Moone as great as of the Sun, muſt needs be a wonderfull great increaſe. And becauſe there can be no greater light then the light of the Sun, he multiplieth that light to the number of perfection, ſaying, The light of the Sun ſhall be ſeven fold, as the light of ſeven dayes. And to ſhew that no compariſons are ſufficient to ſet out the increaſe of Gods goodnes to the full: it is further ſaid, The Sun ſhall be no more thy light by day, neither for brightnes ſhall the Moone give light unto thee: But the Lord ſhall be unto thee an everlaſting light, and thy God thy glory, Iſa. 60. 19.
If we take a view of the increaſe of Gods good Providence, generation after generation, even from the beginning of the world to the end thereof, it will yet more clearely appeare, that as Gods goodnes hath ever increaſed more and more, ſo the greateſt increaſe thereof hath been in later times, and ſo the better things reſerved for us, and others who have lived therein.
For the clearer exemplification hereof, we will account the whole continuance of the world,The continuance of this world divided into ſix dayes. together with the world to come, as one great week: And diſtinguiſh the whole courſe thereof, from the creation to the day of judgement, into ſix long dayes, the ſeventh, being an eternall foreign, a keeping a Sabbath, or reſt after the day of judgement.
The ſix forementioned dayes may thus be diſtinguiſhed.
The firſt from Adam to Noah: 1.Wherein, beſides Gods goodnes in creating the world, was manifeſted that great evidence of mercy, in promiſing a Redeemer to free man from his miſerable bondage under Satan, whereinto he had implunged himſelf; the words of the promiſe are theſe;Gen. 3. 15. It ſhall bruiſe thy head, and thou ſhalt bruiſe his heele.
By this relative particle It, the ſeed of the woman, the Lord Jeſus Chriſt is meant. The words being ſpoken to Satan under the ſerpent, by thy head, is meant Satan, and all his power: by bruiſing, an utter ſubduing of the ſame. The next words, Thou ſhalt bruiſe his heele, ſet forth Satans attempts againſt the myſticall body of Chriſt and his annoying of the ſame in many reſpects: But ſo as the heele only the externall condition of the foreſaid body, not the head,Gen. 6. 18. 1 Pet. 3. 21. Beza transſere. foreign correſpondens exem lar. Vide annotat ejus majores in hunc locum Suidas, ait foreign, ſumi proſimilitudine. the ſoule of it, can be cruſhed. This was a very gracious promiſe, and a great good.
The ſecond day laſted from Noah to Abraham: wherein the Church had that memorable type of Gods preſerving it out of that common deluge which deſtroyed the whole world beſides. This type was the Arke. This the Apoſtle calls, in relation to Baptiſme, a like figure. For it did lively ſet forth to the Church ſuch a preſervation and deliverance from ſinne and deſtruction, as Baptiſme doth. In this reſpect a more expreſſe evidence of Gods goodnes was given in this day, then in the former.
The third day was from Abraham to David, 3.wherein that precious and expreſſe promiſe of bleſſing all Nations in Abrahams ſeed, was made: wherein alſo Iſrael was brought out of the Egyptian bondage, (a type of the redemption of the Church from her ſpiritual bondage under ſinne and Satan.) In this day the Tabernacle, with the many other types of Chriſt, his offices and benefits to his Church were firſt ordained, and Iſrael ſetled in the land of Canaan, a type of their heavenly reſt. Thus did this third day farre exceed the former in glory.
The fourth was from David to the carrying of Iſrael into captivity.4. Herein a royall government was given to Gods people (a type of Chriſts royall Kingdome.) Herein moſt of the extraordinary Prophets (ſpeciall types of Chriſts propheticall office) were raiſed up: and moſt cleare prophecies made of the better things to come in the Chriſtian Church. Herein alſo Solomons Temple was built, and ſundry new and more glorious types of Chriſt were made, then in the Tabernacle. So much therefore as this Temple of Solomon excelled the Tabernacle of Moſes, and the Cherubins, Tables, Altars, Pillars, and all manner of ſacred inſtruments in the Temple, ſurpaſſed them that were in the Tabernacle: ſo much more did Gods goodneſſe in this day exceed the goodneſſe of former dayes.
The fifth day was from Iſraels going into captivity to Chriſts aſcenſion into Heaven.5. This day, for the greateſt part thereof, was indeed a diſmall day. Yet the delivering of Iſrael out of the Babyloniſh captivity, was a more cleare and full type of our redemption by Chriſt, then any former deliverance:Ier. 16. 14, 15. whereupon it is ſaid, It ſhall no more be ſaid, The Lord liveth that brought the children of Iſrael up out of the land of Egypt: but the Lord liveth that brought up the children of Iſrael from the lands of the North, and from all the land whither he had driven them. The re-edifying of the Temple, was alſo a principall type of Chriſts reſurrection: and of this Temple it is ſaid,Hag. 2. 9. The glory of this later houſe, ſhall be greater then of the former: ſo as theſe added much to the glory of this day. But in that the Lord Chriſt was in the evening of this day actually exhibited: and the things accompliſhed, which were perfigured by the legall types, and fore-told by the ancient Prophets, the goodneſſe of God manifeſted in this day, farre exceeded that which was in former dayes. In this reſpect it is ſaid of John the Baptist, who ſaw and made known that promiſed Meſſiah, and was the firſt that directly pointed him out,Ioh. 1. 29, 36. Mat. 11. 11. ſaying, Behold the Lambe of God: Of him it is ſaid, among them that are borne of women, there hath not riſen a greater. This was the ſurpaſſing glory of the fifth day.
The ſixth was from Chriſts aſcenſion into Heaven,6. to his ſecond comming unto judgement. This is the day of the cleare and full revelation of all the glorious myſteries that were hidden from the beginning of the world till then. This is the day wherein all the forementioned new things, and better things were conferred upon the Chriſtian Church. In this day, as better things ſhall not be given, ſo better things cannot be expected while the world laſteth.Pſal. 118. 24. This is the day whereof we may ſay, This is the day which the Lord hath made: we will rejoyce and be glad in it.
Thus from this exemplification of the increaſe of Gods goodneſſe in the ſeverall ages of the world, we may well inferre, that God hath provided better things for the later times.
Queſtionleſſe, God thus ordereth his good providence upon juſt and weighty reaſons:Reaſons of Gods increaſing goodneſſe. and though his counſell be unſearchable, and his waies paſt finding out, in regard of the full latitude of them, yet hath he left ſome footſteps; wherein and whereby we may obſerve ſome grounds of his wiſe proceedings therein. Among others, I ſuppoſe, theſe may be ſome.
1. That the extent of his goodneſſe may be more diſtinctly conſidered,1 Extent of goodneſſe better diſcerned. more clearly diſcerned, and more tranſcendently admired. Gods governing of his Church in the world by his providence, is ordered in ſuch a manner, as his prudence in creating the world was manifeſted.
In that first great work,Gods works better & better. he ſtill put off the better things to the later daies. He could, if it had pleaſed him, have created all the things that he did create, at once. Had he at once ſaid, Let there be light, firmament, waters, earth, all manner of trees, and herbs bearing ſeed, Sunne, Moon and Stars, fowls, fiſhes, beasts and man, they had inſtantly been all; but voluntarily and purpoſely he took up ſix daies in creating them, and in each day made ſeverall and diſtinct creatures, but ever the better, for the reaſon before ſpecified. This will evidently appear by an induction of particulars, which follow in order.
1. The light which he created in the firſt day,The firſt daies work. was indeed a glorious creature. But either it was the element of fire (for no where elſe we read of creating fire) or elſe it was ſome other light, which was of uſe but for three daies: for in the fourth day thoſe lights were made, which have hitherto continued, and ſhall continue to the worlds end. So as either this light was annihilated, when thoſe were made, or elſe it was ſetled in the body of the Sun.
2. In the ſecond day the firmament or air was made,The ſecond daies work. and called heaven: then alſo were the ſeas and earth made. If we mark the Text, we ſhall finde that the bleſſing of the ſecond daies work is not expreſſed,Aben Ezra alii que referunt maria & terram ad e…undum diem, eò quod poſt quā illa creata fuerunt dictum ſit v. 10. Vidit Deus quod bonū eſſet. till the ſeas and earth were made, Geneſ. 1. 10. Theſe three, air, water, earth, are the three elements, of which all bodies are compounded. Theſe are more excellent then the fore-ſaid light, in regard of their continuall uſe.
3. In the third day all the graſse and herb yeelding ſeed, and the tree yeelding fruit after his kinde were made. Theſe being vegitable creatures,The third daies work. by reaſon of that life which is in them, excelled the former.
4. In the fourth day the hoſt of heaven was made.The fourth daies work. This daies work in the glory and immutability of it, and in the conſtant perpetuall motion, running moſt ſwiftly round about the world every day, without waſting or wearineſſe, excelled all that went before.
5. In the fift day all the fowl of heaven,The fifth daies work. and fiſh in the ſea were created. Theſe having life and ſenſe in them, and voluntarily moving from place to place, ſurpaſſed the very hoſt of heaven.
6. In the ſixth day,The ſixth daies work. beſides other creatures living on the earth, Man was made: Man, in the image of God. This was Gods maſter-piece, and reſerved unto the laſt working day. By this diſtinct encreaſe of Gods goodneſſe, God comes the more to be admired, and his wiſdom, power and other excellencies the better diſcerned. The like courſe therefore God took in his providence.
2. God provides better things for the later times,2 Better things put off, to make them more deſired and eſteemed. Mat. 13. 17. to make thoſe better things to be the more earneſtly deſired and longed for, before they come: and to be the more highly prized, and the better eſteemed, after they are exhibited. It is ſaid, That many Prophets and righteous men deſired to ſee and hear the things which were ſeen and heard in Chriſts daies, which were the laſt daies. It is alſo ſaid, that the Prophets ſearched diligently, what, or what manner of time the Spirit of Chriſt which was in them did ſignifie, 1 Peter 1. 11.when it teſtified before hand the ſufferings of Christ, and the glorie that ſhould follow. Certainly the putting off the great bleſſing of the exhibition of Chriſt to the later times, made it to be the more deſired, and the better eſteemed. When he was exhibited, the Angel that brought the firſt tidings thereof,Luke 2. 10. thus expreſſeth it, Behold, I bring you good tidings of great joy, which ſhall be to all people. And the bleſſed Virgin, ſo ſoon as ſhe conceived him in her womb, thus breaks out, My ſoul doth magnifie the Lord, and my ſpirit hath rejoyced in God my Saviour. Luke 2. 46, 47.And good old Zacharie, when the fore-runner of Chriſt was born, thus in great joy breaks out,Luke …. 68. Bleſſed be the Lord God of Iſrael, &c. And another good old man, having embraced Chriſt, when he was but a little infant, ſweetly ſings forth this Swan-like ſong,Luke 2. 29. Lord now lettest thou thy ſervant depart in peace, for mine eyes have ſeen thy ſalvation. Their long expectation of Chriſt thus affected them, when at length their longing was ſatisfied.
3. God put off his beſt things to the laſt times,3 Beſt things put off to the laſt daies for Chriſts honour becauſe in his unſearchable wiſdom he ordained, that his Sonne ſhould be ſent into the world in the later age thereof; that thereby he might be known to be the beſt of Gods gifts, and to excell all other gifts, that were before conferred upon the Church.Gal. 4. 4. He is ſaid to be ſent forth when the fullneſse of time was come. The Church had been as a breeding woman.Gen. 3. 25. She began firſt to conceive, when God made the promiſe of the womans ſeed. She grew bigger and bigger through many other promiſes, prophecies, types and figures, whereby her hope in the Meſsiah was nouriſhed. At the fullneſſe of time ſhe travelled, and brought forth this long expected man-childe. The better things, which were now brought to paſſe in this fullneſſe of time, added much to the honour of him that was then born: then was the fulneſſe of Gods grace and goodneſſe manifeſted: ſo as this God thus ordered even for the honour of his Son.
Hitherto of the Doctrinall part of my Text.Uſes of Gods encreaſing goodneſſe. It is time to come to the Application thereof. The Uſes of Gods providence in reſerving better things to the later times, are of manifold and ſingular Uſe. For,
1. It affords a Demonſtration of the deteſtableneſſe of the Romiſh religion,1 Popery makes the laſt daies worſt. which hath directly perverted the fore-mentioned courſe of Gods providence to his Church. For, where God provides better for the later times, they make theſe later times to be farre the worſe. As they handle the matter, their Church under the Goſpel is many waies in a worſe caſe then the ſtate of the Church was under the Law. Among many other inſtances I will note only four.
1. Their publike reading of Gods Word,1 An unknown tongue leſſe underſtood than types. Bellarm. de effect. Sacr. l. 2. c. 31. adminiſtring the Sacraments, praying and performing other divine ſervices in an unknown tongue, make the myſteries of the Goſpel leſſe intelligible, more obſcure, and every way leſſe edifying then all the rites, types and ſhadows under the Law did.Rhem. Annot. on 1 Cor. 14. Except ye utter by the tongue words eaſie to be understood, how ſhall it be known what is ſpoken? for ye ſhall ſpeak into the air, ſaith the Apoſtle. And again, If I know not the meaning of the voice, I ſhall be unto him that ſpeaketh a Barbarian, and he that ſpeaketh ſhall be a Barbarian unto me.
2. Their unbloudy Sacrifice (as they ſtile it) of a feigned tranſubſtantiated body,2 Popiſh ſacrifice worſe then legall. is farre worſe then if they had ſuch Sacrifices of beaſts and fowls, as were under the Law. Thoſe ſacrifices, at that time, did ſet out the vertue of Chriſts death, and nouriſh their faith and hope in the benefits thereof.Concil. Trid. Decret 10. c. 2. Bellarm. de Miſſ. l. 1. c. 5. & 12. & l. 2. c. 7. But the fore-ſaid Popiſh ſacrifice would take away the vertue and efficacy of Chriſts ſacrifice, if it could be taken away. For I demand, whether the ſacrifice that they pretend to offer up, be the very ſame, that Chriſt himſelf offered upon the croſſe. If they ſay, the ſame, what need is there that it ſhould be offered up again?Heb. 7. 27. and 9. 26, 28 and 10. 10. Heb. 7. 11, &c. Was not Chriſts once offering of it up ſufficient? The Apoſtle doth aſſuredly intend as much by his frequent mention of this word once, which is excluſively to be taken: once for all, and not to be reiterated. If it be another ſacrifice, then the ſacrifice of Chriſt was not perfect. For hereby the Apoſtle proveth the Prieſthood of the Law to be unperfect; becauſe another was to ſucceed in the room of it. Whereas ſome ſay, that their offering up of the body of Chriſt, is but by way of application; that ſeems to contradict their own poſition; for they teach that the fore-mentioned tranſubſtantiated body, offered up by a Prieſt, is a true, reall, propitiatory ſacrifice for the quick and dead. Beſides, the end of Chriſts interceſſion, and the vertue thereof is made void by that which is avouched of the applicatory vertue of their ſacrifice. For the continuall application of Chriſts own ſacrifice, is the end of Chriſts interceſſion. They think to evade all theſe abſurdities by a diſtinction betwixt a bloody and unbloody ſacrifice, ſaying, that the ſacrifice which Chriſt himſelf offered up was a bloudy ſacrifice, but that which they offer up, unbloody. To this diſtinction I anſwer.
1. It's without any warrant or ground from Scripture.
2. It being applied, according to their poſition, to one and the ſame thing (for they ſay that the body of Chriſt, which their Prieſt offereth up, is the very ſame that Chriſt offered upon the croſſe) it implieth contradictory terms, namely, that the ſame thing ſhould be bloody and unbloody.
3. According to their own poſition, their ſacrifice cannot be unbloody: for they hold that the wine is tranſubſtantiated into blood, as well as the bread into a body, and both make one ſacrifice. How can that be unbloody, which conſiſts of bloud? Yea, of blood poured out, as their wine is into the chalice, and out of the chalice into the Prieſts mouth.Heb. 9. 22.
4. If it be unbloody,3 Popiſh penance more heavie then legall. it hath no vertue for the taking away of ſin: For without ſhedding of blood is no remiſſion.
3. The third inſtance of their making the ſtate of the Chriſtian Church worſe then of the Jewiſh,Alij degentes in remotis & abditu locis ſinguli ſingulas cellas veluti ſepulchro, inhabitant, &c. Annonam totius bebdomadae Sabbato accipiunt, ac omnimode humanae conſolationis expertes, &c Alij antris, ſpeluncis, parietibus ſe includunt, &c. Sune etiam quiſqualores ſolitudinum requarūt, beſtiale ferarū conſortium non pertimeſcunt, &c. Otho. Friſinginſ. l 1. cap. 35. is their unwarrantable and inhumane penance (which oft they enjoyn to their penitents, for ſatisfaction) and other barbarous courſes, whereunto they perſwademen upon pretence of merit and perfection. They have in theſe caſes ſome whom they ſtile Eremites, who live in remote places from all ſociety, and feed upon ſuch fruit, roots, and other things that the earth bringeth forth, lodging in Caves, Dens or Cellars, digged out of the ground. Others they call Anchorites, who live encloſed betwixt walls, and on the Sabbath receive their ſuſtenance for the whole week. Others they either enjoy, or perſwade to whip their naked backs with ſcourges of cords, wyers, and ſharp rundals, till the blood run down, and skin and fleſh be torn from their backs. Others muſt lie in ſhirts of hair cloth. Others go bare foot and bare legged to ſuch and ſuch ſhrines. Others undertake long pilgrimages to remote lands; nay, they ſtick not to ſend a Queen to Tiburn upon penance. Did the Law ever impoſe ſuch hard tasks upon any that were under the pedagogy thereof?4 Popiſh ceremonies more burdenſome then legall.
4. The laſt inſtance that I will give of putting an heavier yoke upon the necks of Chriſtians, then the Law did upon the Jews,Bellarm: de effect: Sacr: c 31. Rhem. Annot: on Gal. 4. § 1. 2, 3. ſhall be the innumerable, unwarrantable, and intolerable rites, which on meer humane inventions are obtruded upon their people. Theſe muſt needs be heavier burdens then the rites of the Law, in three reſpects eſpecially.
1. In that they lie as dead things on mens ſhoulders, which make them the heavier. The life of rites in Gods ſervice, conſiſteth in divine inſtitution, and warrantable ſignification. But Popiſh rites are neither inſtituted of God, nor have any warrantable ſignification, whereupon he that uſeth them may reſt. The rites of the Law had both their inſtitution and ſignification from God.
2. There is no ſet ſtint of them. For mans inventions are endleſſe. They have no ſet and certain rule to be ordered and moderated by. But God ſet down a diſtinct number of rites to the Jews, whereunto there was no need to adde any other.
3. When all is done that can be done about the foreſaid Popiſh rites, they can give no ſound ſatisfaction to the conſcience. If the doers thereof ſhould plead them before God, what other anſwer could they receive, but this, Who hath required this at your hand? Iſa. 1. 12. Mat. 15. 9.Or thus, In vain they worſhip me, &c.
Much more might be ſaid in manifeſting the wrong, which in this kinde our Adverſaries doe to the Chriſtian Church, and in manifeſting the blindeneſſe of thoſe, that ſuffer themſelves to beled with ſuch blinde guides. Bleſſed be God that hath delivered us out of that worſe then Egyptian darkneſſe.
The progreſſe of Gods providence unto the better,2 To wiſh the Jewiſh glorious times argues folly. gives us information in their folly, who on too great admiration of thoſe externall glorious types, which were under the Law, doe wiſh the continuance of them ſtill: as ſuch a Temple as Solomon built, ſuch Cherubims, ſuch Altars, ſuch Tables, ſuch Candle-ſticks, ſuch Lavers, ſuch Prieſtly veſtments, and other ſuch veſſels and inſtruments, as were precious in their matter, being of pure and fine braſſe, ſilver, gold, fine linnen, ſilk, skarlet, pearls, precious ſtones, and very curious in their workmanſhip, and glorious to the ſight. Herein they manifeſt their folly, in that they doe not underſtand nor diſcern the excellency of thoſe ſpirituall and coeleſtiall things which God hath now provided for his Church: whereof thoſe externall and earthly, though ſeemingly glorious types,Geneſis 3. 6. were but ſhadows and figures; herein they ſhew themſelves like to our firſt Parents, who were deceived with the fair ſhew and pleaſant taſte of the forbidden fruit.
Some,Jewiſh Chriſtians. whom we may well ſtile Jewiſh Chriſtians, ſo farre manifeſt their folly in this kinde, as they doe not only wiſh thoſe former times, but alſo actually conform themſelves to that ſervile pedagogy.Acts 10. 15. For what fiſh, fowl and beaſt were then forbidden, they ſtill hold unlawfull to be eaten, though God hath forbidden us to call that unclean which he hath cleanſed, and reckons abſtaining from meats, which God hath created to be received, among doctrines of devils. 1 Tim: 4. 1, 3.The laſt day alſo of the week they ſtill keep for their Sabbath, though the firſt day of the week, in memorial of Chriſts reſurrection, be expreſly ſet down in the new Teſtament,Acts 20. 7. 1 Cor. 16. 1… for Chriſtians holy aſſembling together.
Too near to theſe doe they come,Apiſh imitation of the Jews. who though they do not tie themſelves to the very ſame rites and ordinances, whereto the Jews were bound, yet tread too near upon their heels, and too apiſhly imitate them: and that in matters about divine Service: as in fair embroidered Copes, and other Miniſters-veſtments; in high ſtanding Altars; in low cringings and bowings; in turning to the Eaſt, as they to the Temple, when they pray; in variety of muſicall inſtruments and artificiall anthems; in multitude of holy daies, with the like; whereof even this Church ſtood formerly too guilty. Theſe Jewiſh Christians doe both juſtifie the poor blinde Jews, who yet retain as many of the Moſaicall Ceremonies as they can (in that Chriſtians have a greater light, the light of the Goſpel, to diſcover unto them the abrogation of that Law, together with the reaſon thereof) and alſo doe harden their hearts, and make them bold in cleaving to their Law, when they ſee ſuch as profeſſe themſelves Chriſtians, come ſo near there unto.
3. Gods encreaſing goodneſſe may give ſome ſatisfaction to ſuch as make queſtion of Church Governours, 3 It is worſe to have no Church-governours, then ſuch as the Jews had.proper and peculiar to the Church.
Of ſuch I demand, whether it be a good, uſefull, and needfull thing, for the Church to have Governours of its own; and ſecondly, whether the Church of the Iews had ſuch Governours, or no. Surely, me thinks neither of theſe ſhould be denied. Have not families, ſchools of learning, Colledges, Univerſities, Cities, Towns, all manner of Corporations, Companies and Societies, Governours proper and peculiar to themſelves: beſides the publike Magiſtrates, who are alſo over them? Is it not by experience found, that ſuch proper and peculiar Governours are needfull and uſefull, and ſo good in their ſeverall ſphears? And ſhall the beſt Society on earth, the militant Church, be without Eccleſiaſticall Governours, proper and peculiar to it? I ſuppoſe none will deny, but that the Church of Iſrael had ſuch Governours: inſtance their Priests and Levites. In Iehoſhaphats time there is an expreſſe diſtinction made betwixt Eccleſiaſticall and Civill Governours under theſe two phraſes,2 Chron. 19. 11. matter of the Lord, and matters of the King. If Church-Governours were an evidence of Gods good Providence under the Law, ſurely his Providence in this kinde, would not be more ſcantie to the Church under the Goſpel: for he hath promiſed to doe better then at her beginnings. A change of Governours there may be, and that for the better; but an utter aboliſhing of all Governours, proper and peculiar to the Church, cannot be to the better. We expreſſely reade that God hath ſet in his Church, 1 Cor. 12. 28.among other good functions, Governments. If it be ſaid, that under that word, Governments, foreign both in ſacred Scriptures and other authours ſignifieth a Governour. foreign (Mica 5. 2.) foreign, Dominator, is ſtile foreign, Mat. 1. 6. foreign, is alſo oppoſed to foreign, him that ſerveth, Luk. 22. 26 foreign. Qui imperat voluptatibus. Iſlo a foreign. Plutaron. Difference betwixt Magiſtrates and Church-Governours.civill Magiſtrates are underſtood: I anſwer, that firſt this phraſe, God hath ſet in the Church, and then the other particulars, among which Governments are reckoned, being all proper and peculiar to the Church, admit not ſuch an interpretation thereof. To them which aske where any mention is made of a ruling Elder, I alleadge theſe words of an Apoſtle, (1 Tim. 5. 17.) The Elders that rule well, &c. Apply them as you pleaſe, to Miniſters or others: there are ruling Elders. The word foreign twice uſed by an Apoſtle, (Heb. 13. 7, 17.) and tranſlated by our laſt and beſt Tranſlators of the Bible, them that have rule, ſheweth, that Miniſters of the Goſpel are Church-Governours: for Chriſtians are required to obey them. And that Miniſters are there meant, is evident by theſe phraſes, They have ſpoken unto you the word of God, and they watch for your ſoules.
To ſhew that this kinde of Government doth not intrench upon the authority of the civill Magiſtrate, let the difference betwixt them be well obſerved, and that in theſe three particulars.
1. Civill Magiſtrates command in their owne name, or in the name of a ſuperiour civill Magiſtrate, thus, I charge you in the name of the King. But Church-Governours, in the name of Chriſt.
2. Civill Magiſtrates require obedience to themſelves, Church-Governours, to Chriſt.
3. Civill Magiſtrates preſſe on their ſubjects their own Lawes, as Statutes and Ordinances made by themſelves. Church-Governours, the Ordinances of Chriſt.
4, The progreſſe of Gods Providence to the better,4. Aggravation of Goſpel-ſins. is a great aggravation of the ungracious and ungratefull diſpoſition of many people, if not of moſt, whom God hath reſerved to theſe later times. God hath graciouſly done better for them, and they deale worſe with God. Such are,
1. They who remaine blinde and ignorant under the cleare light of the Goſpel.Goſpel-ſins. 1. Ignorance. A wonder it is, that there ſhould be ſo little knowledge, where there is ſo plentifull means of knowledge. Note an Apoſtles doom of ſuch, If our Goſpel be hid, 2 Cor. 4. 4.it is hid to them that are loſt, whoſe eyes the God of the world hath blinded.
2. They who are unſtable,2. Unſetlednes. and carryed about with every winde of doctrine, notwithſtanding the evident demonſtration of the truth now made known unto us. The Apoſtle reſembles them to children, Epheſ 4. 14. Heb. 5. 12.whereas for the time we ought to be as grown ſtrong men.
3. Such as are ever weak in faith,3. Doubtings. Jam. 5. 6, 7. Mat. 8. 36.—14. 31. full of doubts and fears. Oft doth Chriſt check his Diſciples for this. Such come farre ſhort in ſtrength of faith, of thoſe who lived before theſe better times. Witneſſe that catalogue of believers which the Apoſtle maketh, Heb. 11.
4. Such as take advantage,4. Abuſe of Grace. from the abundance of Gods mercy, to exceed in ſinne. In the Apoſtles time, upon this gracious extent of grace to great ſinners, Where ſin abounded grace did much more abound; ſome made this impious and unjuſt inference, let us continue in ſinne, that grace may abound. Theſe make ſinne the proper procuring cauſe of Gods grace,Cauſa pro non cauſa. which is every way free: only God takes occaſion from the miſery whereinto ſin implungeth man, to extend mercy unto him: and that abundance of ſinne may not hinder the current of his grace, he cauſeth it to abound.Objectum pro non objecto. Beſides, they who inferre the fore-ſaid unjuſt conſequence, apply that to ſins future, which is ſpoken of ſins paſt;Subjecum pro nos ſubjecto. and extend that to obſtinate and impenitent ſinners, which is intended to ſuch as groan under the burden of their ſins.
5. Such as from the comfortable Doctrine of Election to life,5 Perverting Election. inferre that they ſhall aſſuredly be ſaved, though they live never ſo lewdly: not conſidering that they who are ordained to the end,Epheſ. 1. 4. are ordained to the means that bring to that end.
6. Such as from Gods wiſdom in bringing good out of evil,6 Doing evil on pretence of good. take occaſion to do evil, upon this pretence, that good may come. The Apoſtle moſt juſtly makes this inference upon theirs,Rom. 3. 8. whoſe damnation is just: implying thereby, that damnation is their due, and that moſt juſtly.
7. Such as upon Gods pardoning a ſinner,7 Delay of repetnance. whenſoever he repents, put off their repentance: not conſidering that men have not power to repent when they will: ſo as ſuch may never repent, and never be pardoned.
8. Such as from that liberty wherewith Chriſt hath made us free,8 Miſapplying liberty. imagine that they are freed from all obedience to the morall Law:Gal. 3. 10.—13. Rom. 8. 1. whereas that liberty is only from the rigour of the Law, which bindes to a perfect fullfilling thereof in every part, point and degree of it, and from the curſe thereof.
9. Such as deny the morality of the Chriſtian Sabbath,9 Prophaning the Sabbath. and profane it with all manner of ſports, becauſe the ancient day is changed by vertue of Chriſts reſurrection. All theſe and other like them turn the grace of God into laſciviouſneſſe; Jude v. 4.that is, into all kinde of licentious living. An Apoſtle gives this verdict of them, They were of old ordained to condemnation.
10. All that having eſcaped the pollutions of the world, 10 Apoſtacie. 2 Pet. 2. 20.through the knowledge of the Lord and Saviour Jeſus Christ, are again entangled therein, and overcome, and willfully ſinne, after they have received the knowledge of the truth. Heb. 10. 26.In a word, all apoſtates from the true faith, deal moſt ungraciouſly and ungratefully with God. I may well uſe Moſes his exprobration againſt them,Deut. 32. 6. Do yee thus requite the Lord, O fooliſh people and unwiſe? The fore-mentioned Goſpel-ſins, and others like unto them, doe much grieve the good Spirit of God, and they that commit them go far in treading under foot the Sonne of God, Heb. 10. 29.and counting the blood of the Covenant wherewith they were ſanctified an unholy thing. By the means of grace they are exalted unto heaven: Mat. 11. 21, &c.but by their abuſe thereof they are brought down unto hell. So as the woe denounced againſt thoſe, among whom Chriſt much converſed, may be applied to theſe. The inference which the Apoſtle maketh upon Goſpel-ſinners, cannot but terrifie ſuch as heed it,Heb. …. 8, 29. it is this, He that deſpiſed Moſes Law died without mercy. Of how much ſorer puniſhment, ſuppoſe yee, ſhall he be thought worthy, who hath treden under foot the Sonne of God? &c.
But from theſe Uſes of errour and terrour, I proceed to Uſes of another kinde.
5.5. Gods reſerving better things to later times makes us expect better in bad. Much conſolation may be gathered by faithfull ones, from the continuall encreaſe of Gods providence, in ſuch ſad, doubtfull, dangerous daies, as theſe our daies are. For we may with confidence expect better things. The daies wherein the Prophet firſt uttered this prophecy were worſe daies then ours are; and to comfort the faithfull that then lived, and ſuch others as ſhould from age to age live after them, he revealed this promiſe. There are more particular promiſes concerning a future glory of the Chriſtian Church, ſet down by the Prophets in the old Teſtament, and by Chriſt and his Apoſtles in the new, eſpecially in the book of the Revelation, then we have either heard of, or ſeen in our daies to be accompliſhed. The glorious City deſcribed, Revel. 21. 10, &c. is by many judicious Divines taken for a type of a ſpirituall, glorious eſtate of the Church of Chriſt under the Goſpel yet to come, and that before his laſt comming to judgement. I paſſe by all conceits of our later Chiliaſts or Millenaries, (whom in Engliſh we may call Thouſandaries) who imagine, that Chriſt ſhall perſonally come down from heaven, in that nature in which after his reſurrection he aſcended into heaven, and raign here a thouſand years with his Saints. The certainty of this I leave to be proved by them who are the broachers thereof. But this is moſt certain, that there are yet better things to come then have been ſince the firſt calling of the Gentiles.The Jews to be recalled. Among other better things to come, the recalling of the Jews is moſt clearly and plentifully fore told by the Prophets. Many apply ſundry prophecies that tend that way, to the delivery of the Jews from the Babyloniſh Captivity; and others, to the ſpirituall Iſrael, conſiſting of Gentiles. But aſſuredly ſuch prophecies as fore-tell the re-uniting of Judah and Ephraim together, have eſpeciall reference to the fore-ſaid recalling of the Jews: as that Parable, whereof this our Prophet maketh mention, about joyning two ſticks, on the one whereof was written,Ezek. 37. 16, &c. For Judah, and for the children of Iſrael his companions: and on the other, For Joſeph the ſtick of Ephraim, and for all the houſe of Iſrael his companions. That Parable the Prophet thus applieth, I will make them one Nation, and one King ſhall be King to them all, &c.
But if any ſhall queſtion this and other prophecies of the ancient Prophets. The Apoſtle Paul hath ſo expreſly fore-told a recalling of the Jews, and thereupon, a bringing in a fullneſs of the Gentiles, as no queſtion can be made thereof: and he doth after ſuch a manner expreſſe theſe, as apparently declareth a future glory of the Chriſtian Church. Some particular expreſſions of his in the 11. to the Romans, are theſe.
1. Verſ. 11. Having propounded this Queſtion concerning the Jews, Have they ſtumbled, that they ſhould fall? (namely, totally and finally, never to be raiſed again.) He gives this anſwer, God forbid. Whereby he implieth, that aſſuredly they ſhall be raiſed again, that is, they ſhall be made a viſible Church of Chriſt, and ſubmit themſelves to his ordinances.
2. Verſ. 12. This ſuppoſition, If the fall of them be riches of the world, and the diminiſhing of them the riches of the Gentiles: how much more their fullneſſe? By their fullneſſe, he meaneth their bringing them in to the Church of Chriſt, conſiſting of Gentiles, and thereby making that Church full, when both Gentiles and Jews ſhall be joyned together.
3. Verſ. 15. This Queſtion (What ſhall the receiving of them be but life from the dead?) doth take it for grant, that they ſhall be received, and taken into the Church of Chriſt; and that this reſtauration of theirs will be as a new glorious reſurrection.
4. Verſ. 23. It is ſaid, They alſo ſhall be graffed in; namely, into the body of the Chriſtian Church; and a proof thereof is taken from Gods omnipotency, For God is able to graff them in again.
5. Verſ. 24. This emphaticall Interrogation, How much more ſhall theſe, which be the naturall branches, he graffed into their own Olive-tree? doth put it out of all queſtion, that the Jews ſhall again be brought to be of the true Church, which is the Olive-tree here intended.
6. Verſ. 25. This reſtrictive particle, In part (blindeneſſe in part is happened unto Iſrael) doth import, that they ſhall not be finally blinded, but that at length they ſhall come to have their eyes ſo opened, as they ſhall know and believe in Jeſus Chriſt. This is further manifeſted by expreſſing the period of this limitation, thus, Vntill the fulneſse of the Gentiles be come in.
7. Verſe 26. This generall phraſe; All Iſrael ſhall be ſaved, ſheweth, that there is a time to come, when not only two or three, or a few Jews here and there thorowout the Chriſtian Church (as have been in all ages thereof) but the whole Nation ſhall be called.
8. Verſ. 31. This phraſe, Through your mercy they alſo may obtain mercy; ſheweth, that God purpoſely ſuffered them ſometime to abide in unbelief, that when they ſhould be brought to believe, this grace and honour might appear to ariſe from Gods meer mercy and free grace. The words following in the next verſe doe ſhew as much: They are theſe, For God hath concluded them all in unbelief, that he might have mercy upon all.
Thus we ſee that there is a calling of the Jews to come, and that their calling ſhall be as a reſurrection from the dead, as an inciſion of many more branches into a glorious tree, that it ſhall be an univerſall, conſpicuous calling of a whole Nation, wherein the freeneſſe and largeneſſe of Gods grace and mercy ſhall be evidently manifeſted. At which time there ſhall be alſo ſuch a number of Gentiles brought in, as may well be called the fulneſſe of the Gentiles, verſ. 25. This certainly ſhall be a moſt glorious condition of the Chriſtian Church, and this is yet to come: therefore God will yet doe better things for us. In expectation whereof we may comfort our ſelves, though for a while thick clouds of troubles doe over-ſpread the face of the Church, and ſomewhat eclipſe the glorious brightneſſe thereof.
Yea further,The better things given to Jews. we may expect better things then yet we doe enjoy, upon the fore-mentioned progreſſe of Gods good providence, before that glorious calling of the Jews be accompliſhed. For the Jews, after this promiſe made, before the firſt comming of the Meſſiah, and calling of the Gentiles, had conferred upon them many better things then before. They were brought out of Captivity to their own Land. A ſecond Temple was built. The Law was reſtored unto them by Ezra, and many other bleſſings. So after Chriſts firſt comming, the Goſpel was preached in many Nations, multitudes of Churches were erected and eſtabliſhed, the Goſpel confirmed by many undaunted Martyrs. Yea, after much perſecution, the Church had great reſt and liberty in Conſtantines, and other Chriſtian Emperours times. And though that reſt and liberty were in time exceedingly abuſed, by the ambition of Prelates, which at length brought it to the height of Papacy, yet God by a Reformation in theſe later times, ſhewed that he was mindefull of this his promiſe, and did better things for her then before.
This may further be exemplified by Gods doing better for us here in England then at our beginnings.Better things to Chriſtians. For as the thick dark cloud of Antichriſtianiſme over-ſpread the skie of the whole Chriſtian Church for many years together, ſo did it clean keep away the bright ſhining of the Goſpel from England. But it pleaſed God almoſt three hundred years agoe,Light held forth by Wickliff. in the raign of Edward the third, to raiſe up John Wickliff, a Profeſſour at Oxford, to hold out the light of the Goſpel, ſo as many in thoſe daies were much enlightned thereby.
Among other principles wherein he inſtructed the people, theſe were ſome.
1. The Euchariſt,Wickliffs articles. after conſecration, is not the very body of Chriſt, but figuratively.
2. The Church of Rome is not the head of all Churches, more then any Church is. Nor hath Peter any more power given of Chriſt, then any other Apoſtle hath.
3. The Pope of rome hath no more in the keyes of the Church, then any other within the order of Prieſthood.
4. The Goſpel is a rule ſufficient of it ſelf to rule the life of every Chriſtian man here, without any other rule.
5. All other rules, under whoſe obſervances divers religious perſons be governed, doe adde no more perfection to the Goſpel, then doth the white colour to the wall.
Theſe and other like poſitions wrought ſo effectually upon the hearts of noble and mean perſons, as this may be accounted a good beginning, wherein many rejoyced; but no publike reformation was wrought thereupon.
About an hundred and fifty years after, the Lord did better then at that beginning.Popes ſupremacie caſt down. For he ſtirred up both King and Parliament to goe further in ſuppreſſing Popery, and advancing the Goſpel. Witneſſe that Act of Parliament, in Henry the eight his dayes, whereby the Popes uſurped authority in England was taken away; and liberty given to the King to reform abuſes crept into the Church. The King, by vertue thereof, ſent out injunctions for removing images, reading the holy Scriptures, and performing all divine Service in Engliſh: preaching Gods Word, Catechiſing children, and obſerving other duties of piety: ſo as the Goſpel began to ſhine forth ſomewhat brightly in England. Only it was much obſcured by an other Act of Parliament, even in that Kings time, which eſtabliſhed Tranſubſtantiation, The ſcourge with ſix ſtrings.communion in one kinde, private Maſses, Auricular confeſſion, Vowes of chaſtity and prohibiting Priests marriages.
3. About ſeven yeares after, that King being dead, and his Sonne,A better Reformation. King Edward the ſixth, a childe of nine yeares old, (yet another Ioſiah) ſet on the throne, God did better for England then before. For the foreſaid Act (commonly called the ſcourge with ſix ſtrings) was repealed: and a more thorow reformation eſtabliſhed. But even then, many of the peoples hearts ſo lingred after Romiſh ſuperſtition, as the Iſraelites did after the high places, in the raigne of Aſa, 2 Chron. 15. 17.—20. 33.Iehoſhaphat and other good Kings: ſo as this goodly reformation continued but ſix yeares; For God tooke away that good young King.Q. Many. The doctrine of the Goſpel reſtored to the purity thereof. Tihi, Regina, tu…ſ que populis, quod haud ſcio, an cuiquam noſtra tempeſtate regno per te datum eſt, pura videlicet ac fincerae Evangelij. doctrinae integra profeſſio. B…za in Epiſt. Ded. Reginae Eliza. After whoſe death a popiſh bloody Queen utterly defaced the foreſaid Reformation, and brought in that darke cloud of Popery, which overſhadowed this whole Land.
4. God being mindefull of his goodnes to his Church, within five yeares after raiſed up bleſſed Queen Elizabeth, in whoſe raigne that darke cloud of Popery was more thorowly diſpelled then ever before: and Religion, in regard of the truth and ſoundneſſe of doctrine was reſtored to as full an integrity, as ever it was in the Chriſtian Church ſince the Apoſtles time. A grave, learned and judicious out-landiſh Divine giveth this teſtimony of Queen Elizabeth, that under her that was granted to her Kingdome, which he knew not whether it were given to any other Kingdome or no, namely, an intire profeſſion of the pure and ſincere doctrine of the Goſpel. More learned and ſtout Champions, were in her raigne raiſed up to maintaine the ſame faith, then ever before in this Kingdome.
5. There is yet another reformation now begun in this Land,Ad quam ſi plenam quoſ que eccleſiaſticae diſciplinae inſtaurationem adjunxeris, lane non video quid a…p…us Anglia ipſa poſſità te flagi. tare. Ibi…. which being added to the former, evidently demonſtrates that God doth intend better things then at our beginnings. This is the Reformation of the Diſcipline and Government of the Church: concerning which the foreſaid judicious Divine thus ſaith, If to the profeſſion of true Doctrine, a full reformation of Eccleſiaſticall Diſcipline be alſo added, ſurely I ſee not what England can more deſire.
If any ſhall object,Rubs which hinder the Progres of Providence. that in many reſpects the ſtate of our Church hath growne worſe and worſe. I anſwer, that by reaſon of our ſluggiſhneſſe, want of zeal, and unworthy walking of that light which. God graciouſly afforded, clouds of errour and ſuperſtition gathered together: as by the negligence and wickedneſſe of the Iſraelites, the Canaanites were not utterly deſtroyed,Joſhua 23. 13. but proved to be ſnares and traps unto them, and ſcourges in their ſides, and thornes in their eyes. Yet God did time after time remove thoſe impediments, and cauſe the light of his Goſpel more and more brightly to ſhine forth.
Why then may not we yet looke for better things then at the beginning of our Reformation, and hope that as then the Doctrine of the Goſpel was reſtored to the purity of it: ſo the Government alſo of the Church be reſtored to its purity. Comfort your ſelves in theſe ſad times with this hope.
6. Gods reſerving his better things to the later times,6. Gods increaſing goodnes, requires greater thankfulnes. miniſtreth unto us, who have been reſerved unto theſe later times,Mat. 11. 11. much matter of gratulation. The leaſt of us, which live in this Kingdome of God (ſtiled, for the celeſtiall excellency thereof, the Kingdome of Heaven) The leaſt of us, I ſay, is greater then he of whom it is ſaid, Among them that are borne of women, there hath not riſen a greater. Had we lived in the ancient former times, and believed the promiſes of things exhibited in theſe times, how ſhould we have enquired and ſearched after them?1 Pet. 1. 10. The Prophets ſo did. How ſhould we have deſired to ſee them? Many Prophets and Kings ſo did.Luk. 10. 24. How ſhould we have rejoyced to ſee this day?John 8 56. Abraham ſo did. Now that we are reſerved to live in this time, to hear, ſee and enjoy theſe better things, ſhould not our hearts be filled with praiſes, and our mouths opened to utter the ſame? God hath made an abundant recompence unto us, who live in theſe later dayes, for putting off our time of living in this world ſo long. It is to our unſpeakable advantage and benefit; and ſhall not God have the praiſe thereof? True believers now have greater cauſe then old Zachary had to ſing and ſay, Bleſſed be the Lord God of Iſrael, for he hath viſited and redeemed his people. Luk. 1. 68. … 2. 2…Yea, then old Simeon had to ſay, Lord, now letteſt thou thy ſervant depart in peace, for mine eyes have ſeen thy ſalvation. Theſe old men ſaw but the Sunne-riſing of the Goſpel. We ſee it ſhining forth in the full brightneſſe thereof. Should not we then be thankfull, even for the times wherein we live?
Well may I,7 Worthy walking. from the fore-mentioned Doctrine, raiſe an Exhortation of worthy walking, that is, of carrying our ſelves anſwerably to this good Providence of God, in reſerving us to the enjoying of better things. This worthy walking in generall is much preſſed in Scripture, We charge you that you would walke worthy of God, who hath called you to his Kingdome and Glory. 1 Theſ. 2. 12.We ceaſe not to deſire that you might walke worthy of the Lord unto all pleaſing. Col. 1. 10. Epheſ. 4. 1.I beſeech ye that ye walke worthy of the vocation wherewith ye are called.
This word foreign, worthy, doth not intend any merit, but a meer meetneſſe; no condignity, but a congruity and correſpondency to that whereunto it is referred. This is evident by that phraſe which the Baptiſt uſeth, where he exhorteth to bring forth fruits worthy repentance, Mat. 3. 8.which our laſt and beſt Tranſlators thus turne, Fruits meet for repentance. And in the margin thus, Fruits anſwerable to amendment of life. If in that place foreign, worthy, ſhould be taken for any matter of deſert, it might be thus tranſlated, Fruits which deſerve repentance, that is, ſuch as are to be repented of. And what are thoſe fruits, thinke ye? ſurely evil,Rom. 6. 21. ſuch as thoſe whereof the Apoſtle thus ſaith, What fruit had you then of thoſe things, whereof you are now aſhamed? For the end of thoſe things is death. A catalogue of them is reckoned up, Gal. 5. 19, 20, 21. But the word foreign, is derived from foreign, which ſignifieth to poiſe: and the Metaphor is taken from things equally poiſed: there being the like weight in each balance, they ſtand even. Thus when mans inward diſpoſition, and outward converſation is anſwerable to Gods gracious diſpenſation, it is in Scripture dialect called a worthy walking. Hereby therefore it i… intended, that we who live in theſe later times, and enjoy the better things which God hath provided for his Church, ſhould more abound in knowledge, be more ſtrengthened in faith, be more eſtabliſhed in hope, be more enlarged in our hearts with a zeal of Gods glory, be more conformable in our lives to his holy will, be more charitable to ſuch as ſtand in need, be more diligent and faithfull in imploying and improving our talent, more patient under croſſes, more ready and forward to ſuffer for the name of Chriſt, and to ſeale up our holy profeſſion, even with our blood, if we be called thereunto. It is not enough for us to be followers of them, who through faith and patience inherit the promiſes; Heb. 6. 12.but we muſt ſtrive to outſtrip them. As we have more meanes of grace, ſo we muſt more abound in the meaſure of all Chriſtian graces. The forementioned worthy walking intends thus much.
But may ſome ſay,How Chriſtians are to excell the ancient Jewes. Is this poſſible? Can the beſt of us now come neere to Abraham, other Patriarks and Prophets, in knowledge, faith, parience and other like graces?
I anſwer firſt, that indeed ſome had the Spirit in ſuch an extraordinary manner and meaſure beſtowed on them, as they might excell ſuch as live under the Goſpel. But the compariſon is not ſo much betwixt perſon and perſon, as betwixt body and body. So as the point intended is, that Gods people in theſe times ſhould excell his people in thoſe times.
Againe, though in ſome particular extraordinary gifts and revelations, ſome of them excelled, yet in a full and diſtinct knowledge of all the myſteries of the Goſpel, and in other graces, we may and ought to excell them.
If you be perſwaded to the foreſaid worthy walking, How Chriſtians walk worthy.I will make bold to ſet before you a direction, whereby you may be much helped thereunto.
In generall it is this, that in every of the foreſaid dayes of the great weeke of the world, you obſerve the moſt eminent perſons recorded in the ſacred Scripture, and the moſt excellent graces for which they are commended, and thereby be ſtirred up to an holy emulation.
This that ye may the better doe, I will endeavour to ſet before you (as the Apoſtle doth, Heb. 11.) ſome of the prime paterns, in every day.
1. In the first day note eſpecially Abel, Geneſis 4. 4, Heb. 11. 4. Geneſis 4 26. Geneſis 5. 24.Enoſh and Enoch. Abel ſo ordered his offering, as his perſon and offering was accepted. His faith occaſioned it. Enoſh gathered aſſemblies together to worſhip God, and frequented the ſame. Enoch in all that he did had his eye on God, to approve himſelf unto God.
2. In the ſecond day obſerve Noah, Geneſis 6. 9, 11 Geneſis …. 23. Geneſis 14, 18, 20Japhet, Shem, Melchiſedech. Noah ſhined as a bright light in a dark and wicked world. Japhet with his brother Shem, covered his Fathers infirmity. Melchiſedech bleſſed God for Abrams victory, and encouraged his ſouldiers.
3. In the third day very many are ſet before us,Heb. 11. 13. as the three great Patriarks: who all with much patience paſſed thorow many trials, and long lived, and died in the faith of thoſe Promiſes, which after their daies were to be accompliſhed. Joſeph in an impious and idolatrous Land kept his integrity.Geneſis 42. 18 Namb. 14. 24. Joſhua 24. 15. Judges. 2. 16, &c. Caleb was a man of an invincible ſpirit in Gods cauſe, Joſhua alſo with his houſhold would ſerve the Lord,Ruth 3. 16. though none elſe did it. How carefull were the Iudges to draw the people from idolatry, and to keep them cloſe to God? Ruth, after ſhe had been inſtructed in the true Religion, went from her own Countrey, with a poore Mother in Law, to the true Church.
4. In the fourth day we have excellent paterns of ſingular Governours, as David, Solomon, Iehoſhaphat, Hezekiah, Ioſiah and others, who made it their main end, and put forth their utmoſt power to advance Gods glory, ſettle and reſtore true Religion and peace, and procure good to their people. In that day alſo, there were multitudes of faithfull Prophets, who held cloſe to Gods Word, and would not falſifie it for fear or favour. Such were Elijah, Eliſha, Micaiah, Iſaiah, Ieremiah, &c.
5. In the fifth day there were worthy reſtorers and reformers of Religion, builders up of the houſe of God, and redreſſers of grievances in State, and preſervers of Gods people from pernitious plots of Adverſaries. Such were Zerobabel, Iehoſhua, Ezra, Nehemiah, Mordecai, Eſther, &c.
6. In the beginning of the ſixt day, there were painfull and faithfull preachers of the Goſpel, zealous and pious profeſſours of the true faith: mercifull and charitable brethren: conſtant and couragious Martyrs.
Theſe being reſerved to the beginning of the laſt day, wherein the better things were exhibited, anſwerably carried themſelves, and were in many reſpects better then ſuch as lived before them.
Should not we then who live in the later part of the laſt day (to which better things are reſerved then in the former part) endeavour to be better then all the former? What a ſhame is it to us to be ſo ignorant, ſo ſuperſtitious, ſo doubtfull, ſo fearfull, ſo cold and backward to good, ſo impatient, ſo diſcontent, ſo worldly, ſo wicked, as many of us are?Mat. 12. 41, 42. If the men of Nineveh, and Queen of the South ſhall riſe up in judgement againſt the Jews, who lived in Chriſts time: much more ſhall ſuch as lived either in the beginning of this laſt day, or in other daies before it, riſe up in judgement againſt us. I will conclude this point, and my Sermon too,Hab. 12. 1. with that inference which an Apoſtle makes upon a like ground, in theſe words, Wherefore ſeeing we alſo are compaſsed about with ſo great a cloud of witneſses, let us lay aſide every weight, and the ſin which doth ſo eaſily beſet us, and let us runne with patience the race that is ſet before us.
FINIS.
End of the text · William Gouge, The Progress of Divine Providence (1645)