(a) sig­nifying Strong o [...] Potent: The first Atribute or Name of the Strong GOD▪ given in the Ho­ly Booke (Gene. 1. 1.) by Moses. Elohim, is the Plurall number of EL: so that ELO­HIM did Create, is as much as: [...], the strong One did create: the Plurall number denoting the pluralitie of Persons; but ioyned with a word of the [Page 14]Singular Number, it pulleth vs back to considder, that That Three, are but One [...]ssence of S [...]bstance. The Essence then is one and spirituall, (Iohn 4 24.) but distinguished (not devided) into Father, Sonne, and Holy Ghost. 1. Iohn 5. 7.

(b) Signifieth, All sufficiencie.

(c) Signifieth B [...]ng or Eternall: namely, such a Being as hath his Being of None, and by whome All other things haue their Being (Act [...] 17. 28) and so Eternall, as is not onely without Beginning and End, but by and in whome, All things beginne and end. This woonderful Name, is deeplie graven on the Forehead of the Tenne Commandements, I IEHOVAH, Exod 20. 2.

(dd) signifying, I AM, so he speaketh to Israel by Moses, I AM, THAT I AM. He speaketh of himselfe in the Present Tense or Time, because All time with vs passed and to come is presentay before him: wee should so shape our selues as ha­uing our first Creation, Fall and future Iudgment, alwaies present befo [...]e vs: then we would not con­tent our selues with I was good, or I will be good: but wee would labour, that howe sodainl [...] soeve [...] God come vpon vs, even at that Present, to bee founde watchfull and sober. Heare not the High sacred Titles of God, but be thereby in all estates edified.

(ee) This one God is distinguished into Three Persons, the Powerfull Name, into which Man was first Created, Genes. 1. and lastly baptized. Math. 28. 19. not one Person before the other in Time, but in a certaine respect, or order, whereof anone.

(f) In the beginning of Time (and each Moti­on must haue a Moover before it) that mightie Elohim steppe [...] [...]oorth (according to his Eternall Decree) and createth Creatures for his own sake, Prov. 16. 4. which work, he manifesteth by dividing[Page 15] it into partes: every part declared within a certaine Nomber of Motion or Time.

First, he of Nothing, created Something: name­ly, the Heauenly and Earthly Matt [...]r (Genes. 1. 1.) whereout, Al other Creatures were to be diduced. And as. To Create is properly to make Something of Nothing, so this saide Matter is onely prope [...]lie Created, and the Creatures formed out of That, properlie M [...]de. These, that by Heauen and Ear [...]h, in that first verse, haue vnderstood the whole Sub­sequent (as though the first verse delivered gene­rallie, what afterwards is handled particularly) haue therein failed. If this were no [...] so, then Moses shuld afterwardes tell vs, that Man was made of Earth, and then haue omitted the Creation of Earthlie matter, without which first knowne, wee cannot conceiue the second. Having Created that Hea­uenly and Earthly Matter. [...]oe it was as a confused Chaos, or rude Lumpe, but over-covered by the Breath (or Spirit of EL) as egges covered by the Hen, for bringing soorth a more excellent Crea­ture: without which sitting vpon, as not only there woulde be no newe Creature, but also the egge wold in time cease to be that it first is so (and much more than so) without that over-spreading of the Spirit, that first Matter would haue returned into Nothing, and haue ceased Being. But brieflie, (for I professe brevitie in this Book) that Matter Crea­ted, all being darknes, ELOHIM calleth Light out of darknes, and separating them, hee calleth Darknes (for it first had Being) Night; and the Light, day, and so was Created the first daye. Into which day, most liklie may be referred the Crea­tion of Angels, wherevnto I am the rather led, be­cause they are tearmed by the holy Ghost, Angels of Light, [...]. Cor. 11. 14. and it may be, they had their Being from the Heavenly nature. But in which of[Page 16] the Six daies soever they were Created, sure it is, that before Man his Creation, they had forsaken their Originall, Iob. 4. 18. Iude 6. compared with his time of tempting the Woman.

In the second day, was created the Firmament or superiour Region, calling it Heauen, putting a separation betwixt the superior & inferior waters.

In the third day, ELOHIM first commanded the inferiour waters to gather into appointed pla­ces, calling them waters so collected, Seas: and the drye part, Earth. Secondly, hee commaundeth the same Earth to bring forth Hearbs and Trees.

In the fourth day, the Lord commaunded two great shining Starres to Exist in the firmament, ap­pointing the Greater (namely, the Sun) for the day: and the lesser (namely, the Moone) for the Night.

In the fift day, God commaunded divers Crea­tures to haue their Being out of the Waters: first, creeping water Creatures, as Eeles, Snakes, &c. Secondly, he commaundeth Being to Whales and all Fishes: Thirdly, to all feathered Fowles: blessing all of them to multiplication.

In the f [...]xt day, hee commaundeth the Earth to bring forth every kind of Beast, pasing or creeping. As I vnderstand the Serpent (Genes. 3. 1.) in English Creeping, not to be a Creeper of the Waters, long­ing to the fift daies work; but of these Earth-cree­pers, because there he is called a Beast of the Feild: So, I marvell at some, who haue peremptorilie af­firmed, because ELOHIM there commaundeth him to go on his bellie, that he crept not before As M. Caluin thereon, might haue staied such resolute heades: so (in a case at least doubtfull) they should haue feared, lest they should haue rushed on Mo­ses: who in the fift day, giveth amongst watry Cre­atures, the Creepers first place: as in this sixt daies work, placeth the creeping Beast next immediatly[Page 17] before Man: being in the same day, and in the place next before man Created: which done,

(g) Hee, E­LOHIM, doth of the dust of the Earth make Man, breathing into him a reasonable Soul. In this Soul (a spirituall Substance, as is God; but finite and not being of it selfe, so is not GOD) in it, ELOHIM stamped his owne likenes, of an holy Vnitie in Tri­nitie, and of an holy Trinitie in Vnitie. As the Soul is but one Essence, so there ariseth three divers Fa­culties, or Powers in that one Substance. First, there is the Mind: Secondly, the Will: Thirdly, the Power of Doing or working. The Minde conceiveth and vnderstandeth things: the Wil, affecteth the obiect, accordingly as the minde first conceiveth of the thing: and from this minde conceiving, and will af­fecting, there proceedeth a working power, or a power by which something is done. The Minde so conceiving, resembling the Father: the Will hauing his affection begotten of the Minds Conceipt, re­sembling the Sonne begotten of the Father: and the Power of Doing, proceeding both from the Minde and Will, resembling the Holy Ghost, pro­ceeding from the Father and the Sonne. And as them three Persons make but one God: so these three Faculties (for the Sou [...]e being a single Sub­stance it cannot be parted) do make but one spiri­tuall Essence, or Soule. But as the Father worketh not without his Sonne; nor the Holy Ghost with­out the Father and the Sonne: so neither doth the minde, or will, or working power, effect any thing sundred, but ioyntly: yet as wee attribute Creation to the Father: Redemption to the Sonne: Illumi­nation to the Spirit: So, to the Minde we attribute Vnderstanding, conceipt: to the Will, we attribute well or ill affecting: and to the working power, we attribute the thing wrought or done. As in that one God, no Person is before or after another in Time[Page 18] but in Order of some externall work to vs wrought: So neither in that one Soule, is the minde before the will in Time, nor the working power behinde them in time (For the power of working is before the [...]hing wrought) but onely in Order: for there is no sooner a Soule, but there exist all them three, and without any one of them the Soule cannot be. If one demaund, what is it that Createth all things? I answere, God. What is it that Redeemeth Man falne? God. What is it that enlightneth man? God: yet there are not three, but One God So demand what it is in mee that vnderstandeth? I answere, a Soul. What is that which willeth or affectionateth any thing? the Soule. What is it, whereby thou art enabled to liue, mooue? I answer, a Soule. yet are there not three, but one Soule in me, whereby them things are wrought. Philosophandi quia non institutum, Dixi. But as no Image can almost any whit attaine the pe [...]fection of that Thing, whereof it is an Image: so neither this Image of GOD in man, able to attaine the excellency of the Highest, who in every thing is Infinite, Onely, and the Cause of other things.

(h) Hauing Created man, ELOHIM bringeth all inferiour Creatures before him, to see howe he will call them: who in the depth of his vnderstan­ding minde, willeth and vttereth such names, as the Lord approved. But euery living thing hauing his yoke-felowe, man was alone, and therfore imper­fect. ELOHIM casting HIM therefore on sleep, doth from his side extract a Rib, whereof he made Mans-mate: putting Her vnto Him, with blessing to Encrease.

(i) He giveth vnto Both but one Name, Gen. 5. 1. contrary to some Cuntries custome nowe, where the Wife beareth not her Hus-bandes Name) to teach them that they were but One: He the Root, She the Braunch sprong out of his side.

(a) He was cal­led Ish, that is, Man: she was cal­led Ishah that is, Mans: fi [...]st, be­cause she was deri­ued from Man: se­condly, for that she was made for Man.

(b) They being made of Dust, Genes. 2. 7. God notwithstanding preferreth them before all other Creatures: First, by putting in their Soule an Image of himselfe: Secondly, by seating them in the most glorious plot of the Earth, called Eden or Paradis [...]: Thirdly, by giuing them dominion over other his Creatures: Fourthly, by commending onely vnto them Hierogliphiks, or holy preaching signes, as followeth.

(c) One Commandement was laid vpon them, that thereby they might professe subiection to the Creator. The Tree was called, the Tree of know­ledge of good and evill. Gen 2. 17 because it prea­ched sacramentallie to Adam, that hee should do Good in not eating of it: but hee should do Evill in eating of it.

(d) This second Tree, sacramentally preached to Ada [...], that to them and their seede, Life should be immortall, if so they kept ELOHIM his Precept.

(e) Adversarie.

(f) Accu­ser. when this Ad­vers-spi­rit was created I knowe not: ex­cept in the first day, to­gither with the Light: But created an Adversarie he was not: but first to­gither with the whole Armie of Angels, hee was created good, but sinning against God, God cast him and all that sinned with him downe to Hell: 2. Pet, 2. 4. He can yet transforme himselfe into an Angel of Light, in being a false Spirit in the mouths of men. 2. Cor. 11. 14 15. and King. 21. 22. No mar­uell then, if here hee could occupie the tongue of the Serpent (the Serpent then beautifull) and so speake from his Iawes vnto Heuah, she as yet not hauing like knowledge of the Creatures nature, as had Adam: who before her Creation had seene and named the Creatures.

(g) As Satan durst not first assaile Man: so hee hoped that Woman once perverted, shee would easilie pervert Man.

(h) Sinne brought in Death, for hauing sinned▪ Mortalitie seazed on their nature: so that from the day of their sinning, their nature ever was dy­ing. Before immortall, but thencefoorth mortall, subiect to diseases, agues, gripings, by the which Nature finallie is overthrowne.

(a) Thus They lost the Image of God: and in, roome of Light, the mind was cove red with spirituall Darknes: the will possessed with vn­holines: from both which, proceeded the Power of doing Evill. In this perversion therefore of the Soules Faculties, they caried in them the Image of the Deuill.

(b) Their Mind conceiving wrongly of God, the Will (which is as the foote of the Soule) willed to walk a wrong way. The erroneous mind, begetteth[Page 22] an vnholy Wil, and from them both proceede that Power, whereby they conceived and brought forth evill: where is nowe Free-wil vnto good? This spiri­tuall death of the Soule (for life to good, was lost) liuelie preached the desert of eternall death.

(c) He enjoyneth Man (and all in Man) to labour in honest calling. And to the end, that there might be occasion of Mans labour, the Earth is cursed: af­ter which Curse, it bringeth foorth bryars, bram­bles, and other annoying Creatures, which had no place in the first Creation holy. The sight of these things, should teach Man much wisedome. Vnto Woman he appointed dolor of the womb, in bringing foorth Children. As for the Serpent (Satans In­strument) he is enioyned, to go on the Earth with his bellie, and to feed of dust betwene whome and Mankind, there should ever be enmitie. Hereof it commeth, that nether Man can abide the Serpent, nor the Serpent brooke Man.

(d) Woman being the first in transgression, is (by ELOHIM his free-favour) here appointed to bring foorth the Saving seede: namely, Iesus, the Christ. Betweene this blessed seed, and his members faith­full on the one side: and Satan (the Serpents posses­sor) and his seed of vnfaithful and rebellious people on the other side: betweene them (I say) is heere fore-decreed a spirituall Battell. Satan (called the Dragon, Rev. 12. 7. it may be, because hee here pos­sessed that kind of Serpent) he sha [...] bruise the heele of Christ and his mysticall body. (far enough from the heart) but the Blessed-seed in the end breaketh the Dragons head, and casteth him out of Heaven, into the Earth, as worthie to be excommunicate to the death. This Seede of the Woman darklie prea­ched heere, is afterwards in God his booke, more and more clearlie revealed and taught.

(a) Gen. 3. 20. As the Lord of Life was to come of womans (not o [...] Mans) seed: so he entit­leth his wife He­uah, that is, Giving Life. From the Beginning, holy significatiue names were given, but we neglect the wisedome of God.

(b) As the Lord is the onely Institutor of Sacra­ments: so he hath appointed, that the sacramentall signe shuld be removed from These that haue not the Thing signified by that signe. Adam & Heuah hauing in themselues (and for their seed) lost Hea­uen: they therefore are expulsed the Garden, the signe of Heaven: hauing lost Life, they are banished from the sight of the Tree, that signifyed Life. Sa­cramentall Signes therefore, are outwarde visible Creatures preaching vnto Man some inward invi­sible grace: which inward thing or thing signified, is as verilie to bee apprehended by Faith, as is the outward Sign to be apprehended by the eye, hand, mouth.

(cc) whe­ther Kain and Ha­bel were Twyns: Kain first came foorth, and af­terwards Habel in the same Concep­tion, it is not plain. Yet con­sidering, that Heuah was to increase and multiplie for fil­ling of the Earth, it is not vnlike, that in that her strength, shee brought foorth more than one at a Birth-time. Kain being taught Husbandrie by his Father, and Habel instructed to keep s [...]eep, Gen. 4. they brought sacrifices to the Lord. Kain (as it see­meth) rather as standing in awe of his Father, but Habel offered with a free heart: which was cause that the Lord reiected Kain and accepted Habel. Kain seeing this Reiection, he therefore slaieth Ha­bel. As hereby appeared Satans Serpentine-seede: so, the first borne of the Holy-seede, is persecuted to death. This wicked seede in Kain, argueth that Heuah had not conceived till after their fall: and therefore by consequent, that Adam had not car­nallie known the woman before their Fal. For had he, (there being no sin in them to hinder the bles­sing) she must needs haue conceived an holy seed, and so haue brought forth no Murderer. That Ha­bels sacrifices pleased God, it was because hee first professed that maner of spirituall obedience, not of his owne head, but by God his Commaundement: which precept he might well receiue of his Father. Secondly, because in that sacrifice, he did (though darkly) see, that one was to bee offered vp a slaine sacrifice, for the sinnes of the People.

(d) In the next Staffe.

(a) Habel being slaine, God gi­ueth to Adam, Sheth in his rome Sheth be­got E­nosh: E­nosh, Ke­nan: Ke­nan, Ma­halaleel: Mahala­leel, Iered: Iered begot Henoch, the 7. from Adam, IVDI, 14. Henoch begot Methushelah: Methu­shelah, Lamech: Lamech, Noah: Noah begot Shem, Ch [...], and Iaphe [...], elder brother of Shem. Gen. 10.[Page 26] 21. Here Sheths seede was deeply degenerate from Henoch and Sheths sinceritie: for they seeing the da [...]ghters of Men (viz. of Kains lawles race) to be snowt-faire, Sheths Petygre marrieth with them: mixing the holy seede with the vnholy: by reason whereof, Gyants and strong Miscreants abounded. This so vexed the Lord, as hee hastely repaireth to Noah, and fore-tels him, (that hee may preach it to others) that after the expirement of 120. yeares, he would drowne the whole world with water. Com­manding him in the meane time, to build an Arke of Pyne trees, wherein HE and His might then be saved.

(a) Noah preach­ing and building the Ark that 120. years, the people believed not the spirit of GOD preach­ing in Noa [...]: for the which, as their bodies were drowned in the [...]ood; so their soules nowe remaine in the Prison of God his wrath, 1. Pet. 3. 18, 19, 20. That water was a fi­gure of Baptisme: for as by that water Noah and his Familie (the faithfull, for Cham was not then seene-wicked) were saved from Iehouahs wrath: even so by Baptisme, the Faithful are saved, and the lurking hypocrite for the time fareth not the worse. But as all without the Arke, were vtterly destroyed by the same water: even so shall Baptizing water be but a Sacrament of condemnation vnto such as receiue it vnworthelie: whether they be within the Ark (the visible Church) as was Cham, or baptized in the Church of the World, or visible worldlings, such as is that great Citie. Revel. 17. 18.

(a) The Worlde was here 1656. yeares old, and so tooke his end with wa­ter: No­ah ha­uing in the Ark of every cleane Beast for Sacrifice, and of vncleane for preservation of their kinde to the Newe World, aswell as of the cleane.

(b) Noah and his Wife, with his three sonnes and their Wiues (even 8. Persons in the whole) as[Page 28] they went into the Arke at God his commaund: so they come not foorth vntill he commaund. Gen. 8. 16. Comming forth. Noah offereth Sacrifice to God, whose savour was acceptable: and therefore the Lord blesseth Noah to the beginning of the Newe World: promising, that he would no more smite the World as he had done with water: and thereof he appointed the Rainbowe to be a signe sacramentall. Here was Noah permitted to eate flesh: but forbidden to eate of the blood of Beasts, as a signe howe much he abhorred the shedding of Mans blood.

(a) No­ah plan­ting of Vi [...]es, & drinking the iuice of the grapes, hee be­came drunken: & so lay in the midst of his Tent Naked. Cham seeing it, telleth his two Brethren. They com­ming backwards towards their Father, doe from their shoulders let fall a covering vpon him. Noah awaking, & vnderstanding what was done, he cur­seth[Page 29] Cham in his sonne Chanaan, of whom came the cursed Canaanites but hee blesseth the God of Shem, and praieth that Iaphet at last may come and dwell in Shems Tent. Of Iaphet came the Gentiles: From Shem (supposed to be Mel [...]hi [...] sedek. Gen, 14 both of Hebrewes, Greeks, Latins, olde and new [...] and he was living, till about 77. yeares after Abram his calling out of VR in Chaldea) from Shem, I say, the 12. Worthy of the Old World, and borne be­fore the Newe world: from Him came Arphaxad; from Arphaxad, Selah: from Selah, Heber: (of whom the tongue was called Hebrewe,) rom H [...]ber, Pe­leg: from Peleg, Regu: from Regu, Serug: from Se­rug, Nahor: from Nahor, Terah: from Terah, Abram, the Grand-father of Israel, of whome came the Israelites.

(a) Ex­cepting Melchi­sedek the Priest of the high God, and King of SALEM Called also IE­ [...]VS of Iebust, Gen. 10. 16. but after­wards called IERV-SALEM of IERV-SALEM[Page 30] mysticallie by Titles change teaching: That the Towne was changed to Sacred vse, even to be the figure of God his vniversall Church: excepting I say that Melchi-sedek, there is not mention of any that walked vprightly before IEHOVAH.

(b) The Lord (Abram then being 75. years old) picked him out of Chaldea, the Land of Shinar, and Nimrods Babel or Confusion: for there the Schismatiks from Shem builded: but their owne tongue was slit by IEHOVAH, as is coniectured, into 70. and so were scattered into divers partes of the Earth.

(c) The Father of the Faithfull liued in a Tent, and we should not think but our state is stil moue­able: for here is no abiding Citie.

(d) He followed the Sound of God, as we shuld followe his Worde in all things: the companie of which intelligible Sounde, for it is not a Romish Noise, but a distinct Voice, should drawe vs after it, as a Loadstone pulleth to it Iron. Togither with Abram and Sarai his wife, there goeth foorth Lot, the Son of HARAH Abrams brother. This LOT and his Familie were with Abram, what time IE­HOVAH (Genes. 12.) made first promise to Abram, that in his SEEDE all the Earth should receiue a blessing: for the Seede of the Woman promised, Gen. 3. was to spring from Abrams seede. But soone after, (Gen. 13.) there being a controversie betwixt Abrams Heardmen, and the Heardmen of LOT, a­bout pasture for their Cattel: Abram (though more Excellent) for peace sake, giveth LOT leaue to choose what Soyle he first would. LOT chooseth the plaine of Sodome, and so departeth, pitching his Tent at Sodome gates: But his fleshly choise was scourged: for in steed of good Abram, he found a beastly carnal People, who dailie vexed his heart, 2. Pet 27. Soone after, there being warres betwixt[Page 31] the 5. Kinges of the 5. Cities of the Plaine on the one side: and the King of Babel, and his 3. Neigh­bour Kings on the other side: This last Partie pre­vailing, Lot with all he had, was carried away cap­tiue. Abram vnderstanding hereof, hee mustered 318. of his owne house: pursueth and recovereth LOT againe. In Abrams returne, M [...]lchi-sedek King of Shalem and Iehouahs high Priest did meet him, and offered to him Bread and wine (a notable figure of the Breade and wine, which IESVS our Priest after Melchi-sedeks order, hath offered to vs believers (not to Sodoms People) to which Kingly Priest, Abram tythed or paied tenths of all he had: wherewithall the Royall Priest blesseth him, and the lesser is blessed of the greater, Genes. 14. Heb. 1. 2. 3. 4. 5. 6. 7. And what Man should bee greater than Abram, if not Shem, in whose Tent God was to dwel til Iaphets (or the Gentiles) returne to dwel in that Tent?

LOT by all these Crosses not profiting much, after this deliverance (even by Abram, whose fel­lowship he neglected) hee purchaseth place in So­doms Towne: But Abram returning to his place in the vale of Mamre, the Lord there by vision con­firmeth the former promise, and promiseth him a large seede, as also the Land of Canaan for their possession. Abram believing the Lord, it is imputed to him for Righteousnes. Sarai being barren, shee giveth her Aegyptian-maide to him, who knowing her, she bringeth forth Ismael.

(e) Abram being 99. yeares olde, IEHOVAH appeareth and smiteth a Covenant with him: A­bram was to Walke vpright before God: The Lord he was to be to Abram, GOD Al-sufficient, at e­uery turne and straight. For printing this Covenant more deepe in the brests of Abram and Sarah, the Lord calleth Abram (in English, High-father) A­BRAHAM[Page 30] [...] [Page 31] [...] [Page 32] (in English, The Father of a great Mul­titude) and Sarai, in English, Mistres, he calleth SA­RAH; that is interpreted, Princesse. The lifting vp of their Names-meaning by that letter H, teach­eth, howe Covenant-smiting with God for vpright worship, doth exalt, not embase Man and woman. Togither with his Covenant, the Lord adioyneth a SEALE, or exhibitiue Signe; for Abraham and his Male-seede henceforth was to be circumcised. The cutting of that fore-skin of the Male his generatiue part, did preach a being conceived in sinne, and therefore a need of Regeneration or Newe-birth. This Cut in the flesh, is properly called the Signe of the Covenant. Genes. 17. 11. but improperly, or Sa­cramentallie, it is called the Covenant it self, ver. 13

After this, the Sinnes of Sodom, Gomorrha, Zeboim, Admah, Bela, crying to Heaven, God sendeth his Angels first, to foresignifie their destruction vn­to Abraham (what time, Isaac was againe promi­sed, Sarah laughing it to scorne, as a thing impos­sible for her to bring forth) & afterwards to LOT. The Angels send LOT and his wife out of the Ci­tie to Belah thenceforth called Zoar, for LOT was vnwilling to go to the Mountaine. His wife look­ing back is turned into a Salt piller. Fire and brim­stone from Heaven, devoures all. LOT after that remooving vnto the Mount, his daughters to haue seed by their Father, made him drunke, and so lay with him. Vnawares he begetteth of them Moab, (of whome the Moabites) and Ben-ammi, of whome came the Ammonites.

(a) See for this change, in the former Staffe at the let­ter, (e)

(b) a sign of the Cove­nant made betwixt Iehouah & Abra­ham▪ See for this in the former Staffe, at (e)

(c) Given to the Male-seede, because HE is chiefe in Generation. Every Naturall Artist knows that. Secondly, Man was not made for the Wo­man, but the Woman for Man. Obiection. Seeing Baptisme supplieth Circumcision, what reason is there that Females should be baptised, seeing they were not Circumcised. Answer, Indeed, Baptisme is the doore or entring Sacrament of the New Te­staments Church, as was that of the Olde. In this they haue admittance, First, because they are ca­pable of Water, but so they were not of Circum­cision. Secondly, Paul teacheth, Galat 3. 27. 28. That (howsoever there was difference betweene Iewe and [Page 34]Gentile, Male and Female, concerning the former, yet) concerning Baptisme, Iewe and Gentile, Male and Female are all one in Christ Ie­sus, whome they apprehend by faith. And heerein (as in other things) it appeareth that the Newe Te­stament is more liberall handed, free hearted, and more glorious than the former. Concerning the signification, looke into the former Staffe, at (e)

(d) Isaac in English, Laughter. So called to put Abraham in mind of his Faith, when beleeving that promise, he laughed: Secondly, to admonish Sarah of her want of faith, when she laughed the promise to scorne. Thirdly, to teach them both, and all the faithfull ioyntly with them: That there is no happy laughter or ioye, but in the Lords promises. HE, the Son of the Promise, borne, as it were, onely by Grace and besides Nature: teaching all, that the blessing commeth by Grace, not by Nature. This Isaac, was the speciall fore-type of Christ Iesus the promised seede, the bringer of Grace to vs: as al­so he was an excellent figure of the state of every mysticall member of Christ. All which, are not of Aegyptian Hagar the bond-woman, (figure of the Lawe) as was mocking persecuting Ismael; but of Sarah the free-woman, figure of the Gospell and of Ierusalem from aboue, who is free with her Children; Reade Galat. 4. 22. to the end of that Chapter

(e) Iaacob, the younger brother of Esau: of them the Lord said to Rebecca their mother (even before they were borne) I haue loved Iacob, and hated E­sau, Rom. 9 13. As God had chosen the one, and Refused the other, so being borne, Esau runne a Reprobate race: hunting, sporting, with neglect of holy Sacrament: for he sold his interest of Ca­naan, the Sacrament of Heaven, to his younger brother, for a messe of Red-pottage: whereof hee tooke his name Edom: As for Iaacob, he liues simp­lie and truly in holy calling, making high account[Page 35] of that Sacrament. And this was cause why Re­becca speciallie loved Iaacob, vsing afterwards the help of a false finger, for getting the blessing to Iaacob, preventing male-content Esau. For which, Esau threatning death, Iaacob was glad to flie to his Vncle Laban, and there to stay. There he was beguiled with Pinck-eyed Leah, but marieth with Rachel or Rahel. One and twentie yeares af [...]er, he returneth home, and studieth the appeasment of Esau.

(a) Iaco [...] wrastling with an Angel, represen [...]ting the LORD, wiith whome we ought to wra­stle in Prayer, is thenceforth called Israel, in English, Prevailing with God Genes. 32. 28. For all the Fore-elect of God, ar Prevailers with God. God may hoise them vp and down for a time, and giue them a nip in the flesh, but when he hath cast them downe with the Left hand, he will raise them vp with the Right: for that is the hand by which they prevaile. HE was called Iaacob, (not as many haue imagined, of the[Page 36] Hebrewe word, that signifieth to Supplant or de­ceiue, but) of a Nowne that signifieth an H [...]L [...]: for thereof he taketh his Name. Gen. [...]5. 26. Obie­ction: But Esau s [...]ith, Gen. 27. 36. that he was well called Iacob, because he had Deceived him. An­swere, The holy Ghost before gaue the reason of his Name, from his [...] of Esau by the heele at his Birth-time, the holy Ghost his construction, must be preferred before the private interpretati­on of Esau. Secondly, Esau doth there but proudly mock at Iaacob, wresting his Name to such a sig­nificat [...]on, as he might best play withall in his pee­uish vaine.

(a) Iaacob having by his wife Ra­hel, first Ioseph, then Ben-ia­min: for the resi­due were borne of Leah, Zilpah, Bilhah: Ioseph was of his Father principally affected, through con­ceived Hope of future good in him. Iosaph drea­ming[Page 37] that the Sunne, Moone, and eleven Starres should reverence him, Gen. 37. his Father by that, as by other things, doth readily conclude, that him­selfe and his other Sons should once doe homage to Ioseph. This causeth the ten first, for Ben-iamin was yet very young, to take Ioseph, having him in the Feilds, to sel him away to certaine Merchants, who afterwards bringing him into Aegypt, solde him vnto Potiphar, Prince of ON, Steward vnto Pharaoh. Ioseph thus packed away, his Brethren dipping an vpper partie-coloured coat of Iosephs in blood, they repaire vnto aged Israel, or Iaacob, and do perswade him, that some wilde Beast had torne Ioseph. Olde Israel too forgetfull of Iosephs dreames, doeth giue credit to their wordes, and therefore bursteth into deepe lamentation.

(b) Ioseph placed in Potiphar the Eunuch his house, is for his beautie, lusted after his inordinate eyed Mistres. She, hauing no blush in her fore-heade, wooeth Ioseph to Sinne: but he avoideth her allu­ring presence. Her lust, for that cannot be proper­lie called Loue, it turned into Hate. She therefore pulling his Garment from him, accuseth him to her Husband, for a wanton Hebrewe, and an As­sailer of the Marriage-bed. He believing her, casts Ioseph into Prison. The Kings Butler and Baker be­ing in the same Prison, they dreame dreames. Io­seph thereby telleth the Butler, that within three daies he should be delivered and vse his former of­fice: but the Baker within three daies should die. After this, Pharaoh dreamed, that 7. leane Kine, eate vp 7. fat-ones: that 7. withered eares of corne devoured 7. well liking ones. The King troubled about these dreames, the Butler then remembred Ioseph, and told of him to Pharaoh. The King sends for him: hee interpreteth the dreames saying, that the next 7. yeares should be plentifull, but the 7.[Page 38] after them, should devoure al the plentie that went before them. Vpon this, the King delivereth Io­seph, and putteth his Regall Ring on his hand, Io­soph is next to Pharaoh over all Aegypt, and by speciall Commission gathereth much Corue into Store-houses. during the plentifull times, for the better nourishing of the Body in the 7. penurious yeares.

(a) Iaacob sending his Sons into Ae­gypt to buye Co [...]e; at their second com­ming thither, Ioseph bewray­eth him­selfe to his Brethren: sending word back to his Father by them, that it was Pharaoh his will, and his desire that he would come vp to Aegypt.

(b) Israel, hauing consulted with the Lord, at Beersheba, departeth with his whole Familie into Aegypt. The number of the Persons that came in­to Aegypt, are saide by Moses, Genes. 46. to be, 70. asking into that Number Ioseph and his two sons, [Page 39] Manaesseh and Ephraim. Blessed Steuen in the Actes 7. 14. Numbreth 75. Soules: by which se­cond Number, wee are taught to account some, passed by of Moses. Some writers do borrowe vnto this account, the 4. Mothers of the Patriarches & the two Sonnes of Iudah, who were dead, before this voyage, in Canaan: and so make vp 75. be­sides Iaacob himselfe. A second sort doe, as Moses borrowed three from Iosephs house, for making vp 70. so they, borrowe fiue moe from Iosephs house, vnborne at Moses time of accompt, and these fiue are Sonnes and Nephewes, 1. Chron. 7. 14. 20. to Ephraim and Manasse [...]: by which accompt, they well obserue, that Ioseph seeth his Children vnto the third Generation, Genes 50. 23. Both these o­pinions, if not Iudgements, of others learned set downe, In the third place, I will adde my Coni [...] ­cture. Moses hauing accounted the number of 70 he immediatly in the next verse. Genes. 46. 26 ad­deth: All the Soules that came with Iaacob, &c. (besides Iaacobs sons wiues) were in the whole, &c. The Patriarks wiues so plainly excepted, why may not Steuen borrowe them to the making vp of 75? Question. Moses hath no where affirmed, how ma­ny the Wiues were THEN liuing, how then shuld Steuen accompt them? Answer. Holy Iude maketh mention of Henochs Prophecie, as also of a Strife betweene Michael the Arch-Angell and the Devil, about the body of Mose [...] neither of which is once mentioned before in holy writ. Holy Paul (2. Tim. 38) telleth Timothie, how Iannes and Iambres were the Sorcerers that resisted Moses in Aegypt: yet nei­ther Moses nor any Prophet after, maketh menti­on once of the Number of the Sorcerers, nor of their Names. As they had that, by speciall Revela­tion, so, why may we not think, that Steuen at that Time (if not before) had the knowledge of that[Page 40] Number by like Revelation, specially seeing Then he had a Miracle wrought in his eyes, in that his be holding of Iesus, Acts. 7. 55. after an vnvtterable so [...]te?

(c) Sheepherds being an abhomination to the Aegyptians (some think from Exod. 8. 26. because the Aegyptians worshipped some such Beastes, as the Israelites slewe for Sacrifice: which is a colde suppose, for that should rather make the Sacrificers hatefull, than Sheepheards abhominable: but the holy Ghost, affirmeth that Calling to be abhorred of them. Neither a. e wee ignorant, that in every prophane Land, some Calling (as nowe are Soule-Shepherds) is of base estimate, by reason of which their abhorre (and all professed themselues not on­ly sacrificing Hebrewes, but Sheepherds) the King gaue them a Cuntry, wherein alone they might in­habite.

(a) There arose a new king in Aegypt (here­withall begin­neth the booke of Exodus) who to keep the Israelites vnder the yoke, did com­maund the Hebrews Midwiues (Ship [...]ah and Puah) to kill all the sonnes: but they fearing God, would not. After this therefore, hee chargeth that every Male-childe should be cast into the River. At this time, Amram (of the Tribe of Leui) had married with Iochabed (a daughter of a Levite) by whome a Sonne was brought foorth: this beeing about 64. yeares after Ioseph. Shee maketh an Ark of Reed, Slyme and Pitch: who, laying the Childe therein, committed it to the River. His Sister standing a loofe to see what would become of the Child, loe the daughter of Pharaoh (for the Aegyptian Kings were commonly so called) came to bath at the Ri­uer, who espying the Ark took it vp and opened it. The Child weeping, she had compassion on it. His Sister seing that, she steppeth to the Princesse, and demandeth if she shall fetch a Nurse vnto her.

[Page 44]She assents. His Sister bringeth the Mother, to whome the Princesse commendeth it: commaun­ding her to attend it. The Child being growen, she brings him to the Princesse, who calleth him Mo­ses, because she drewe him out of the water.

Moses being much more growen, he leaveth the Court, goeth down to his brethren the Hebrewes: who [...]ing an Aegyptian smiting an Hebrewe, he ariseth and slaieth him. Afterwards seeing two He­brewes striue, hee reubked the wrong doer: The wretch replying, Thinkest thou to kill me as thou didst the Aegyptian. Moses herevpon fled (for feare of Pharaoh) into the Land of Midian: who there was intertained of a Prince, who gaue his daughter Zipporah for wi [...]e to Moses. Moses after this, keep­ing sheep by the mount Horeb (called also Sinai) to him there▪ the Lord appeared, speaking out of the middest of a burning Bush: giuing him Com­mission to fetch his people out of Aegypt, where mightelie they groned vnder the yoke of Bondage: ioyning in commission with him, his brother Aaron of more excellent vtterance than Moses. The for­mer King dead, Moses and Aaron come vnto the Hebrewes and do tell them, that I AM THAT I AM, had sent them for their deliverance. Moses and Aaron comming vnto them: [...]oe, al the People were ioyned vnto the Idoles and filthinesses of Ae­gypt (Ezek 20▪ 5. 6. 7. 8. 9) but the Lord hauing a re­spect vnto his owne Name, forsooke them not, but strengthened Moses and Aaron vnto the work: who boldly (as it were opposing the sheep-crooke to the Aegyptian Scepter) do come vnto Pharaoh, tel­ling him, that IEHOVAH commaundeth him to let his ISRAEL depart the Land. The King proud lie replieth, who is IEHOVAH? as also, vpbrai­deth Moses and Aaron with hindring the Peoples worke. Immediatly wherevpon the Bedlem-King,[Page 45] commandeth work at the Peoples hands, and de­nieth them therewithall, necessaries to the worke. Here the People murmu [...]e against Moses, as being the very Author of their further slavery.

(a) Moses being now 80. year old, and Aa­ron 83. Exod. 7. 7 They wrought certaine Miracles before the king. First Aa­ron cast­eth forth his Rod, and loe, it became a Serpent: The Aegyp­tian false Prophets (Iannes and Iambres) do the like with their Rods: but Aarons Rod devoured theirs. Here, Pharaoh his heart was hardened▪ but for out­ward Plague, there was not any now inflicted. The next day after, Pharaoh comming forth to the Ri­u [...]r, (like enough to be Nilus) Aaron there smitet [...] the waters, and they were turned into Bloode, by reason whereof, the Fishe died. The like did the Sorcerers: Pharaoh therefore departeth hard hear­ted. This was the first Plague. Afterwards, Aaron [Page 46] by the command of Moses (and Moses had ever hi [...] commaund from IEHOVAH) smit the Riuers with Frogs, insomuch as they cralled into the Kings houses, and climb into his Chambers. The Enchan­ters did so. He was more hardened. The 2. Plague. Next, the Dust of the Earth was smitten, where­upon followed Lice. Here the Magitians attemp­ted to do the like, but they could not, wherevpon they acknowledge that Aaron wrought by the Fin­ger of God, (secretlie granting, that their own work­ing, was but by the Finger of the Deuill. But the King like a block departeth vnbeleeving. This was the 3. Externall Plague. The next day, Aaron cau­sed swarmes of Flies to infest all Aegypt, (no such thing fell in Goshen) but vpon Pharaohs prayer to Moses, Moses prayed and they departed: but Pha­raohs heart relented not. That was the 4. Plague. The 5. Plague was a Murrian vpon all Aegyptian Cattle. The 6. Plag [...]e, was a Scab vpon Man and Beast. The 7. Plague, was the causing of Thunder, Haile, Lightening▪ to the destruction of Beasts and Hearbs in Aegypt: but still (so soone as the Plague ceased) Pharaoh denied passage to Israell. After that, Moses streatching his Rod vpon Aegypt, the East, winde brought in Grashoppers, covering all that Land: That the 8. Plague. The 9. Plague, was a fea [...]efull palpable Darknes, brought over all Aegypt (for Light was then in Goshen) whereupon Pharaoh his heart grewe more obdured.

(b) The Lord having decreed that vpon the next Plague, the Plaguy-King, should not onely Giue leaue, but commaund them to Depart, he therfore (for an everlasting Memoriall of his Peoples deli­verie out of the Land of Bondage) doeth call Mo­ses vnto him, and enformeth him, howe hee should teach the People to performe his will. Note, As this Pestilent King was a li [...]ely figure of the Dra­gon,[Page 47] and his Homed-Kings, enthralling the Church of God; so that Aegypt, was a forcible fore-figure of the False Church, Revel. 11. 8. over the which Levi­athan ruleth, and with the which, the Israel of God must haue no spirituall Communion: that is, the Faithfull must not any way communicate with he [...] false worship and false Spirit, wherewith she is in­spired.

(a) The Lord by this, dot [...] lead the People to the blessed seed pro­mised to Adam, Genes. 3. to Abra­ham, Gen. 1 [...] 3. by whome all True Beleeuers shuld obtaine the Blessing: First the Iewe, then the Gentile. This Lambe spotles, signified the (Lamb slaine from the beginning of the World) Christ Iesus without spot of Sin: whose blood shed and sprinkled vpon the doore-cheeks of our Conscience, doeth put away the Second Death farre from vs.

As the Lamb of God for the taking away the sin [...] [Page 48] of the World, was Rosted in the burning fiery Ire of God, for taking away our Sinne: so (as the eating of him is by the Tooth of Faith: for Faithlesse Peo­ple are heerein Toothles) the Faithfull must not think to enioy that mysticall Lamb vnto Life, with out eating the sowre hearbs of affliction, a bitter Cup vnto the flesh. Neither must in this spirituall banquet come an [...] leavened, sowre bread (that is, Malitiousnes, wickednes, 1. Cor. 5. 8. hereof every man must purge his owne Heart (as his house) as also the Assemblie (in paine of death) must take heed that no open vncircumcised (that is, knowne wicked) be admitted amongst them: for such Lea­ [...]en wil be cause, that their reioycing shall not be good. 1. Cor. 5. 6. 7.

(a) The Hebrew people did keep the for­mer in­stituted Feast, omitting no Cere­monie enioy­ned. The same Night, the de­stroying Angell passed through Aegypt, and slewe[Page 49] a [...]l the first borne of Man and Beast: but no such thing befell vnto Israell, for which they were ever after to consecrate the first borne of Man & beast vnto the IEHOVAH their Deliuerer. Because the Angell in destroying the Aegyptians, did passe over the Hebrewes (whose doors were smitten with the Lambs blood) therefore that Feast ever after, was called the Passe-ouer: in eating the Lambe, they were saide to eate the Passe-ouer, though indeede they but eate the Signe of the Passe-ouer, or the Memoriall of the Angell his Passing over the He­brewes houses.

(b) An horrible noise being made by the rorings of the vncircumcised, Pharaoh ariseth and giveth Commaundement to Moses and Aaron, that they togither with the People (and all that ever they had) should depart Aegypt. The Lord before this, having made his People gracious in the eyes of the Aegyptians, insomuch as they let the Hebrewes (vp­on former petition, Exod. 11. 23.) enioy ther Iew­els of Silver and Golde: Loe, here the Vncircumci­sed with one consent hasten Israel out of Aegypt, lest their Tarrying longer, should be the death of All. Chron. 12.

Thus the Lords people, who had the Aegypti­ans terrible vnto them, they nowe are to the Ae­gyptians as Pillers of smoke, and as SALOMON, Cant. 6. 3. saith, terrible as an Armie with banners. The Lord put his beautie vpon them, Ezech. 16. And loe, they depart with the Iewels of the Hea­then: and good reason that the Gentils bring their Glory vnto Sarahs Ierusalem and free-borne Chil­dren.

(a) when Iaacob came in­to Egypt there were not 80. Per­sons in al [...] but now when Moses carrieth them out of Egypt, they are six hun­dred thousand men, besides women and Children. They depart out of Aegypt, 430. yeares after the Promise made to Abraham (Gen. 12. 3.) That in his seed all Nations shall be blessed. meaning, through Christ that should assume the seede of Abraham, Hebrewes, 2. 16. Abraham was foretolde, Gen. 15. 13. that his seede should be a stranger and hardlie intreated 400. yeares. The first hard intreatie of his Seed (I read of) was Ismael his persecuting of Isaac, (Genes. 21. 9. compared with Gala [...]. 4. 29.) From which time, vntill this departure out of Aegypt to­wards the Land of Rest, I suppose 400. years. From Ismaels Mock, back vnto the Promise, 30. yeares: From the Promise, back vnto Abrahams birth, were 75. yeares, Gen. 12. 4. From Abrahams byrth, back[Page 51] vnto the Flood, 352. yeares. All summed togither, will be found from the Floode vnto the departure out of Aegypt, 857. yeares. The Moneth of their Deliverance, being otherwise the Seaventh, was hencefoorth called (by Iehouah his Commaund, Exod. 12▪ 2.) the First Moneth, as deserving the first place: why then should fantasticall Spirits maryell at Our Celebrating of the First daye of the weeke, (rather than another) seeing in that day our Savi­our Rising from death, clearlie delivered vs, from a more palpable darknes than that of Aegypt, and from the power of a more in mightie Adversary than was Pharaoh▪ especially seeing Paul (a Master buil­der) enioyned that day vnto the Churches, 1. Cor. 16 1. As also the Head of the building, himselfe so­lemnized it, by 5. speciall Appearances and Prea­chings.

(b) Pharaoh pursuing, IEHOVAH, teacheth Mo­ses, howe the people should passe through the Red Sea. The Sea divided it selfe, and stood vpon heaps on either hand. The Israelites passe easily through. Pharaoh with his Chariots, pursueth. The heapes of waters fal downe vpon him, his people and Cha­riots, so that they sunke downe vnder the waues, like a stone. A Iudgment due to persecutors of the True Church. This passing of the Israelites throgh the Sea, was a figure of Baptisme, by the which we are saved, 1. Cor. 1. 2. A Seale of Salvation to the Is­raell of God: that is, to the Faithfull: but a seale of Condemnation vnto the Spirituall Aegyptians, I meane the vnfaithfull, whether within or without the Church visible.

(a) Called also Ho­reb, the Mount where Iehouah appea­red to Moses, in fierie Bushe. No mar­uell if the Lord bad Mo­ses, Exod. 3. 5. put of his shoes, because of the ground appoin­ted to speciall holy vse: for here IEHOVAH tal­ked after an vn-vtterable familiaritie with Moses, giuing to Moses (for the People vse) the Ten Com­mandement, written in two Columnes or Tables of Stone. Togither with them Laws Morall, the Lord gaue Lawes Ceremoniall for spirituall Exercise: choosing the Tribe of Levi, for Ministers in spiri­ [...]uall busines. Levi hauing three sonnes, Gershon, Kohah, Merari, Genes. 46. 11. the Families of them three: they had, each Familie his peculiar charge in the spirituall (or as we call it, Ecclesiasticall) ser­uice: neither was every of these Families (not mar­ked of many writers) capable of the Priest-hoode. The Familie of Gershom (whereof was Aaron) was[Page 53] chosen to the most sacred thinges in that service: The Familie of Kohath in the seconde place, had their peculiar Charge: for otherwise Iehouah (Iea­lous of order in his service) would slay them, Nomb. 4. 15. No maruell then though Corah (of this Tribe, Nomb. 16▪ 1. was slaine, togither with his partakers. The Familie of Merari, was chosen to the third and most inferiour Service, Nomb. 4 29. &c. No mar­uell then if V [...]zah, 1. Chronic. 6. 29. was slaine for touching the Arke, 1. Ch [...]on. 13. 10. seeing neither of the two latter Families might Touch it. Neither was HE a meere Priuate man (as many haue ig­norantly taught) but a Leuit. Togither with the Lawes Morall and Ceremoniall, the Lord gaue Iu­diciall Lawes, by whose Exercise, the breaches of the former might be corrected. All these 3. sortes of Lawes, were (for their Outward Face or Le [...]) peculiar vnto Canaan the Land of Promise. DEVT. 4. 5. 12. 13. 14. 27. 28. &c. Deut. 13. 5. 9. 10. 11. &c. In the first Commaundement of the second Table, Children are commanded to Honour Parents; the Blessing therefore appointed, being: They, the Pa­rents should giue them long life in Canaan, not in the Wildernes, or other places of the Worlde By all which, as I obserue Iehouah his Eye, looking in the guift of all these Lawes, specially to Canaan: so I cannot but mightilie marvel at our ignorant fran­tick Spirits, that vrge Iudiciall Government, Lit­terall government, on the Newe Testaments Chur­ches, Churches of the Gentiles. To these fanaticall Spirits, the Reading of Moses (as vnto the Iewes) is a Covering, 2. Cor. 3. 15. vrging Letter, in steed of Spirit. The Spirit, or inward soule of all them Laws continue in Christ, but the Letter or externall face is done away. This is called (in comparison of the former) Grace and Truth, IOHN 1. 17. Let R. Bro. then, and his giddie headed Opinatours, not any[Page 54] longer teach, that our Princes should Iudaize. Ca­naan was vnder that whipping-Schoole-master, not Ierusalem that is from aboue.

(a) Moses being in the Mo [...]nt 40. daies, and 40. Nights, the Lord here in­structed him con­cerning the form of the Taber­nacle, wherein the Priests and Levites were to Minister, as also, wherein the People should assemble. The Tabernacle was distributed into 3. special Roomes. The vttermost, was called the Court: into it Prince and People came. The inner roome was called Holy, therein the Priests ordinarilie, Sacrificed. The innermost roome, was called, Most Holy: therein the High-Priest entred to sacrifice but Once a year. Nowe for the stuffe it should consist of, wherewith­all be covered, how fashioned, where placed, what Instruments should bee vsed in it, &c. allthis was[Page 55] commaunded to Moses, neither might he Adde, de­stract, or Alter any iod thereof: neither did he, for he was faithfull in All his House, Heb. 3. 5.

(b) As the Tribe of Levi, was chosen to service of the Tabernacle, so neither might they meddle therewith in their vnripe yeares: for boyes are vn­fit for holy Ministrie. At 25. yeares they entred in­to the Tabernacle for doing common, inferiour du­ties, as also to see and behold their Elder Brethren howe they slaughtered the Beastes, howe they cut them vp and disposed things. And shall wee admit foolish Boyes, or Foole-Elders into the Church, there to meddle with the worde, before they haue learned Orthoto-mein, To Cut, or Divide, The word aright.

Secondly, the Levites having spent some 5. years that way, then at 30. they begun to serue. At 50. yeares, the time of impotencie, they were not ex­alted into higher roomes; for there was no higher for them, but discharged of the former painefull place; for all this, Compare Nombers 4. 47. with Nomb. 8. 24. 25▪ 26.

The Priests lippes were to preserue knowledge, and the People were to seeke the Lawe at his mouth, Malachi 2. 7. and herewithall, Moses char­ged Levi, Deut. 33. 8. 10. 1. The People bringing Beastes to the doore of the Tabernacle, that they might bee slaughtered for sinne, did thereby pro­fesse, the necessitie of the Death of the Promised Seede, for sinne: as also, 2. by putting their hand on the Beasts heade, they professed that themselues deserved the same death for Sinne. 3. And in as much as they brought the Beastes to be offered vp (not by their owne hand, but by the Priestes, they thereby professed, that it was not in their owne power to sacrifice for the least Sinne, but that it must be offered vp by him, that was figured out vn­der[Page 56] that Priest-hood: namely, by Christ, who was both the Sacrifice and Sacrificer. 4. By the High­Priest, his once a yeare entring into the Holiest place, was more plainly typed foorth the Messiah, who Once should offer vp for altogither, Heb. 7. 27. a Sacrifice and oblation, that neither needed to be offered vp daily (as were the former) nor can­not be offered by any, but by him that is Priest (not according to Levi, on whome Rome holdeth her Priest-hood▪ but) according to the order of Melchi­sedech: but of Christ himselfe that is testified, Heb, 7. 17. namely, that onely to HIM, that Everlasting Priest-hood was committed: a Priest-hoode that needeth no Successor as did Aarons (because they were ever dying) for this Priest continueth for ever with his One sufficient, perfect Sacrifice, Heb. 7. 22. 23. 24. 25. 26. 27.

That Bread and Wine therefore, left by Christ vnto his Church, hath beene improperlie called a Sacrifice, seeing they are but Signes of that Sacri­fice: Signes of that Body and Blood. Nor yet, Na­ked Signes, but Signes exhibitiue: sealing as verily Christ vnto the soules of the Faithfull, as they veri­lie receiue into their mouth, the Bread and wine. Their Mouth no more surely receiveth the Signes, then their Soule the T [...]ing signified.

5. By the Peoples washings and Purifyings, they professed what puritie was required of such as bare the Name of IEHOVAHS Israel. 6 By the Priests Garments, as also other their pure observa­tions: they were taught howe Pure, Spotles, and without Sinne, the exspected Priest, Messiah shuld be. Neither might such, having fallen from IEHO­VAHS service to Idoles, minister before the Alter againe: but onely (after Repentance) were to bee exercised in common Leviticall duties, Ezech. 44. [...]0. 11. 12. 13. Some hereupon haue taught, that in[Page 57] like Sor [...]e, He that should slide from the true Chri­stian worship, vnto the Idolatrous Christian wor­ship, should ever a [...]ter that stand vncapable of any ministeriall place in Christs Church. But their ig­norance in This, as in Other things deepely appea­reth, in labouring to make an open Dissimilitude, a Similitude.

1. Them Levites fell away from a ministeriall calling: but some of these Christians did fall but as Private men.

2. The Levites fell from open trueth, to open grosse Idolat [...], even to the Idols of the Gentiles [...] as for these Christians, they fell divers of them vp­on a doubting of the truth [...] the [...]e they fell vnto, be­ing likewise Professours of Christ, [...] for the Name of Christ: whereas the Levites fall was [...] inexcusable (and more too) as if a Christian should become a Iewe, or Turke.

3. The Levites falling, they served before the Idoles: so haue not many of these during their fall.

4. The Levits returning by Repentance, were not debarred all Ministeriall service: but they wold debarre the poore Christians, simplie for ever from all office Ministeriall.

5. If it may please them to ponder the Lord his Word better, before they publish their owne Word to the whole world, they shall finde (as I ob­served in the former Staffe) that all sortes of Levits, (though spotles) were not capable of Priest-hoode, and so, of standing before the Alter: As Gershom & Aaron, their Familie was chosen to the Priestes worke: so this sort of Levites, could onely be saide to be debarred the Alter: as for the other, though they never fell, yet they might not medle with that peece of Service. If the Levites of the Families of Kohath and Merari so fel, they notwithstanding are not debarred their former place. Onely, One sorte[Page 58] of Levites Beare that shame, of being debarred their former height of Calling: and they bee such, as in the former Height, did beare a liuely resemblance of Christ. For such as had made so fearfull a Fall, to haue beene restored or lifted vp into that place, that specially typed out Our spotles Priest IESVS; having bene so notablie spotted with open palpa­ble Idolatrie, would haue beene derogatorie vnto Christ figured. If a blemish in one of their bodies made him vncapable of Priesthood, then no mar­uell, if so grei [...]ie a fall, put him from that sacred [...]i­guring Seate.

Thus, where divers (whose names I willinglie conceale) haue thought that that Deposition was nothing Ceremonial, and therefore with too open sounde, did smite vp their drum, and display their Banner, they see the very ground of all their hope, cashierde, & quasht with a wet Finger, Obiec. Paul would haue him Varebukeable. Answ. So would I haue every Minister vnrebukeable: but if we shall haue no man that at any time of his life hath com­mitted grosse Sinne (for so you haue taught) for to med [...]le at all with any Church office: Surely, I can not tell how, Rome, Corinthe, Asia Minor, shal ever come to haue Church-Officers. Paul would, and so would I, that every common Professor of Christ should liue vnrebukeable: much more I wish it in the Teacher of the People: but to say that a mat­ter of Rebuke, doth debarre a man simplie from al such office, is as though one should say: Christians ought to liue vnrebukeable: If therefore any com­mit matter of Rebuke, he is no more (notwithstan­ding Repentance) to bee admitted to the place of a Christian: for (to vse your owne reason) Hee must beare his shame: that: is, He must be in a lower place, than before: but he was in the estate of a Christi­an before, therefore nowe (notwithstanding Re­pentance)[Page 59] he may not be restored to the state of a Christian Such an Argument wold beseeme No­ua [...]us or rather Novatianus, who is saide to denye such for ever a place in their Church, as once had falne into sinne. Nay, this is worse than that of Novatianus, for he denied the dignitie of Christian to him, that before had fallen in a Christian place: but this Newe-learning denieth office to him, that never fell in office.

Wiselie fore-sawe the holy Ghost this soare, and therfore hath left a plaster accordingly in the Gos­pell, where hee propoundeth vnto vs Persons Re­bukeable, both before and after their Calling: yet neither it debarred the first from entrie, nor the se­cond from the continuance in their holy Church Function. Matthew and Paul, notablie rebukeable Before; Peter and Barnabas, notablie Rebukeable After their Calling. Mathew a Publicane: Paul an abhominable Bloodsucker. Peter first an Apostate, secondy, togither with Barnabas taken tardye with fowle dissembling. And if in any there shuld of ab­solute necessity haue bene conversation vnrebuke­able, it had bene highly necessary in the Maister Build [...]rs.

If any of absolute necessitie, should haue beene vnrebukeable as was Christ, then necessarily such should haue bene his Hands, for such were they in their work. Every one will cast their eye back vnto the Master workman, and think themselues happy if they can but attaine to bee so perfect: why then would Christ call into office, such as might after fal and scandalize the holy truth; had it not bin more credit to his cause, that such should first haue prea­ched, as might every way be vnrebukeable? would not people the sooner haue beleved, when they had seene the Faith of Christ so powerful in the Apostle, as hee never once fell after the preaching thereof?[Page 60] Surely, surely, Brethren, as it woulde haue gone hard with a man that should come to his Deaths-bed vnrepentant: if Christ had not left one Presi­dent of graunting Remission of Sinne at the last houre: so, had we not sufficient Presidents, of Iesus his Calling men To, and continuing men IN the Church-office, (ey a more excellent office than a­ny of vs can beare) it would go hard with the poor Church. Except Angels came from Heauen, Itrow she would never be furnished with men. As the Priests were called to figure Christ spot­les, even as the spotles Lamb figured his Sacrifice: so there was required in them Persons, all outward shewe of Puritie. Dauid was a speciall figure of Christ the Warriour: Salomon, of Christ the Chur­ches Spouse: but they and their seede might enioy that Regall roome, notwithstanding they had ble­mishes in their Bodies, and though they weare vn­washen Garments, &c. But for the Levites of Aa­rons Family, one blemish would put them by: and herein they fully represented our Sacrifice and Sa­crificer spotles; without which, there had bene no Redemption for sinne. If Church-Officers nowe shadowe Christ his Priesthood, as did the former, [...]hen there were some likelyhood of this: namely, That Persous reprooueable for passed fact, were ever afterwards (notwithstanding Repentance) vt­terlie vncapable of entring into, and still retaining any Ecclesiasticall function. But I trowe, none are so grosse as to affirme, that the Newe Church, or Newe Testaments Church her Ministery, doth so fore-type, fore-figure, or shadowe the Priest ever­lasting, even Iesus, ordained by oath, a Priest fore­uer after the Order of Melchi-sedech: which if, I see not why any shuld any longer, retaine such an Ar­gument of Angellike ministery.

(a) For begin­ning and perfect­ing the glorious work of the Ta­bernacle the Lord gaue sin­gular guiftes vnto Be­zaleel of Iudahs Tribe, and to A [...]oliah of the Tribe of Dan. No common guiftes are required in the builders and rearers vp of Churches: for of the Church vniver­sall or Catholick was the Tabernacle a type or fi­gure: yet but, of a Church in the Wildernes; as also in Canaan vnder the warfare of the Church: for onely peaceable Salomon must builde the glorious house of IEHOVAH: Secondly, the Tabernacle being ioyned togither and reared vp, great enoy­lings and consecrations were required and perfor­med, that so IEHOVAH might dwell in it conti­nuallie, Exod 40.

Here endeth EXODVS, or the Book of Going out, that is, out of Aegypt.

The next Book LEVITI (VS, is spent in re­hearsall of the Service of the Levites.

The Book of Nombers, spendeth it self in Num­bring the Remoovals, and pitchings of Israel his Tents: Secondly, in Numbring the People, and di­vers worthy Events in the Wildernes.

The Booke of Deuteronomie, (or second reher­sall of the Law) maketh a Repeat of the things fal­len out since the Peoples comming out of Aegypt: containing summarilie what before was delivered in Exodus, Leuiticus, Numbers.

(b) The Israelites ever and anone tempted Ie­hovah in the Wildernes; for the which, the Lord kept them for 40. yeares in the Wildernes leading the people (for he went before them in a Clowde on the Daye, and in a Piller of Fire on the Night) not by the way that Iaacob and his sonnes traveled in the Famine, but round about, in and out, till hee had by warres consumed all that went out of Ae­gypt, excepting CALEB and Ioshuah. This was the fruite of abusing their Leaders, and doubting of the Lord his providence.

Balak (King of Moab: and Moab and Ammon came of LOT his drunken Incest, committed af­ter his departure from Abram his Vnkle, and after the destruction of Sodom, Gomorrha, Zeboim, Admah the Cities of the Plaine) hyred the covetous Pro­phet Balaam to accurse Israel: but the Beast could tell the King, that no Sorcerie could cease on Iaa­cob: yet wicked Iaacobs seede could accurse them­selues by running into many Abhominations, to the kindling of IEHOVAHS wrath. They over­came Sichon King of Amorites, Og, the king of Ba­sa [...], and the Basan Bulles: but notwithstanding that and farre much more than that, they were ever forgetting God their Deliverer, for the which as I haue said, Iehouah destroyed them.

[Page 63] Aaron dieth by the way, and Moses having cal­led the twelue Tribes of Israel before him, he bles­seth them: After the which, he passeth from Moab plaine, and mounteth the Mount Nebo: from whence overpeering Iordan, he beholdeth the land of Promise, Canaan, from whence their Fore-father Iaacob came in time of deep Dearth. Hauing seene all (IEHOVAH shewing him al) he quietly giueth vp the Ghost, being 120. yeares olde. But Michael the Arch-Angell, after strift with Satan, Iude 9. bu­ried his body, where never man could find it. Deut. 34. 6. And here endeth MOSES his 5. Books.

The 4. latter Books containe 183. yeares, vnto them ad the 2369 yeares of Genesis, and the whole will be 2552. yeares. And so much heere is the Worlds age.

(a) Moses before his death having imposed hands on Ioshuah as the Lord had comman­ded, loe Ioshuah was full of the Spirit of Wisdome;[Page 64] succeeding Moses in Captainship to Israel. And so beginneth the Book of Ioshuah.

Ioshuah sending Spies to Iericho (the first Citie beyond Iorden) they come to Harlotrie Hostesse Rahab, for lodging. She perceiving they were Israe­lites (for Israel was become famous abroade) shee lodged them with holy Care, beleeving verelv that her Citie and all the Land should be giuen into the hand of Israel: and therfore beggeth & obtaineth graunt of Life for her selfe and her Fathers house.

Officers of Iericho (hauing observed Spies in the Towne) come and search for the Israelites, but Ra­hab having hid them in the top of the house vnder bundles of Hemp, denieth her Ghuests. The Inqui­sitors departed, she (dwelling vpon the Citie walls) letteth them downe through a window by a coard, and so they retyre to Ioshuah.

Ioshuah vnderstanding from IEHOVAH, that it was time to set over Iordan, hee appointeth the Priestes to bear the Arke of the Covenant (in which Arke the booke of Covenent was put) vntill they came to the brinke of the River. They comming thither, and setting foot in the water, The waters parted as did the Red Sea. The Priestes standing within Iorden, all the People passe over. Twelue Men in the meane time (of every Tribe one) take­ing vp (at Ioshuahs commaund) a stone in Iorden, which afterwards in their Camping place, they pit­ched downe for a Memoriall. The Priests no soo­ner set foot on the Land, beyond Iordan, but loe, the waters rolle togither againe: for what rest is in this floodie world, longer than the Priest of Priests setteth foot on the Seas [...]

The Israelites Royall Arrivall once reported, Oh howe the Vncircumcised growe faint-hearted! Their Arrivall being in the first Moneth, they (as was commanded on the 14. daye of that Moneth,[Page 65] (hauing first circumcised all the Males, borne for that 40. years in the Wildernes, in the place called Gilgal) they doe celebrate the Passeouer feast: and the next day after, do eat of the Corne of Canaan: wherevpon, the Manna (a kinde of foode, that for the 40. yeares fell with the morning dewe, like to Coriander seede) it ceased. Extraordinary provi­sion shall accompanie the Woman in the Wilder­nes: but she must not exspect so much in the Land of Rest. They incompasse Iericho six daies togither, seven Priests blowing on 7. Rammes-hornes, every day once: but the 7. daye, they circuit the Citie 7. times, the Priests sounding: and at the seaventh time sounding, the Armie shoutes, vpon which, the walles of Iericho fall downe flat. They sack the Ci­tie (Sauing Rahabs house) Ioshuah giving in charge that no man take any execrable stuffe of Iericho. Achan filtcheth a Babylonish garment, 200. she­kels of silver and a wedge of Golde, whereby hee brought Gods Iudgment on Israel. The execrable Theese found out, He, his sonnes, daughters, oxen, asses, yea All that he had, were stoned and burnt to Ashes in the Valley of Achor: and reason too, for Gold Silver, &c. first dedicate vnto false wor­ship, is onely consecrated by beeing dedicated to Gods Tabernacle. The man that filtcheth that for his priuate vse, bringeth Iudgment vpon him. Let such as haue filtched false Church-liuings, marke this.

Some others (my Brethren) haue deemd it simp­lie vnlawfull, that the ministry of the Newe Testa­ment (yea: some, that none of the faithfull) should at any hand make vse of such stuffe: saying, It is exe­crable. Indeed it is so, regarding his former vse, but if nowe it be by the holy Church dedicate to the Saintes vse, it is no more execrable, Iosh. 6. 24. and this way the Harlots wages is made holy, Isa. 23.[Page 66] 23. 24. Let my Brethren considder of this, and not so easilie condemne the true vse of God his Crea­tures, because of former prophanation: for all the Creatures of God are consecrated vnto vs, by the Word and Praier. 1. Tim. 4. 4. 5. and heerein the Gospell is more liberall then was the Law.

(a) This Ioshuah is called Heb. 4. 8. Iesus, be­cause He (not the Law man Moses) brought Israel in­to Cana­an, the first Rest; a figure of the se­cond Rest, into which our Iesus (not of Ephraim, as he was, but) of Iudah shall bring vs, if so we will stu­die to enter into that rest. Without studying and striving it will not be, for the Gate is straight, and the way narrowe, that leadeth vnto Life, and fewe there be that finde it. Mat. 7. 14.

(b) Ioshuah hauing seated the Tribes in their se­uerall Lots, as God had appointed, (onely Levies [Page 67] Tribe had no such Lot, for the Lord was his special portion, and the other Brethren were to paye vnto them Tenths) Reuben, Gad, and the halfe Tribe of Manass [...]h, Then returne vnto their Lot, which fell out on the other side Iordan. They (as wee must) sought no Rest to themselues, till they see Rest for the Body of Israel.

(c) Ioshuah readie to set foot in the Graue, cal­leth before him the Elders of the People: rehear­sing before them, the wonderfull mercies of God received, for the which, they were all neerely tyed vnto IEHOVAH: But in the end he concludeth, howsoever others were resolved, yet Hee togither with his Houshold, would serue the Lord. Soone after he died, being 110. yeares olde, having ruled 17. yeares: and about 50. yeares after their com­ming from Aegypt. So endeth the book of Ioshuah: the World then aged, 2570. yeares.

Here beginneth the Booke of IVDGES.

Ioshuah dead, the People consult with God, for the succession in Government. The Lord appoin­teth the Tribe of Iudah. Of Iudah, Othoniel was chosen Iudge, who oversawe them for 40. yeares.

To him succeedeth Ehud of Ben-iamins Tribe, who was not (I think) lame, but left handed, (Iudg. 3. 15. compared with Verse 21.) and therefore ex­ercised that hand as most ready to drawe his dag­ger forth. Hee slewe Eglon, Israels Oppressour for 18. yeares. From Othoniels death, to the end of his Iudge-ship are, 80. yeares.

Heere Shamgar slewe 600. Philistims with an Oxe-goade and so helped Israel. But after Ehud his death, Israel forgetteth God their deliverer: for which IEHOVAH giueth them into the hand of Iabin a Cananitish King: whose chiefe Captaine was Sisera a Gentile. He had 900. Chariots of Iron, and twentie yeares he vexed Israel.

[Page 68]But Israel crying vnto IEHOVAH, hee raised vp in Israel, the woman Deborah, an excellent Pro­phetesse: who stirreth vp Barak (of Naphtali) to take 1000. men of Naphtali and Zebulon, for rescuing Israel out of the hands of Sisera, Iabins Captaine. The Prophetesse goeth vp with Barak, and they ioyne with Siseraes hudge Armie by the waters of Megiddo. Siseraes Armie is discomfited: himselfe finding a paire of feete better, than two paire of handes. Comming wearie into Iaels Tent, he slee­ping, she knocketh a nayle into his Temples, and and so brought Barak pursuing, to the spectacle. So had Israel much rest for 40. years: not for 40 years after this Triumph, but accompting 40. years from Ehud, vnto Gideon, next Israelitish Iudge.

After Deborahs victorie, the Lord (because of Sinne, gaue Israel into the hands of Midian; for whose deliverance, Gedeon of Manasseh, (called al­so Ierub-baal) was stirred vp, who Iudged his Peo­ple, 40. yeares.

To him succeedeth Abimilech (Ierubbaals yong sonne) hauing first murdered his brethren: and hee raigned 3. yeares.

After him Tola, of the Tribe of Issachar, helped his people 23. yeares.

Next Iair of Manasseh; for 22. yeares.

Then Iephte Spurius of Manasseh, for 6. yeares.

After him, arose Ibsan of Bethlehem-Iudah, & Iudged 7. yeares.

To him succeeded Elon of Zabulons Tribe, hee had 40. sonnes, and thirtie Nephewes, that rode on 70. Asse-coltes. He iudged 10. yeares.

Then next, Abdon of Ephraim for 8 yeares.

In his nect followed Sampson of kicking Dans Tribe: He for 20 yeares was a strong plaguer of the vncircumcised Philistims, slaying more in his Death than in his Life. A Nazarite hee was, and a[Page 69] figure of our Nazaret Annointed, who by his death on the Cros [...]e, overcame Death, and destroyed all power infernall, to the Faithfull.

After Sampson, arose Eli, of the Tribe of Levi, and of the Familie of Ithamar the 4. Sonne of Aa­ron, for Aaron had Nadab and Abihu slaine of God in the Wildernes, for offering with straunge fire; as also he had Eleazar and Ithamar for sonns.

This Eli became (as Priest, so) Iudge to his peo­ple, for 40. yeares. And heere (examining the time of Iudges durance) the Booke of Iudges will end: within whose times, falleth the Story of Ruth, the Moabitish Gentile, married to Boaz, great Grand­father to David. The Moabites came from LOT. his incestuous sonne Moab.

• 1 Othoniel raigned 4. years.
• 2 Ehud his end of Iudgship after Othoniel, 80. yeares.
• 3 From thence to Gedeon, 40. yeares.
• 4 Gedeon, 40. yeares.
• 5 Abimelech. 3. yeares.
• 6 Tol [...], 23. yeares.
• 7 Iair, 22. yeares.
• 8 Iephte, 6. yeares.
• 9 Ibsan, 7. yeares.
• 10 Elon 10. yeares.
• 11 Sampson, 20. y.
• 12 Eli, 40. yeares.

The yeares of the 12. Israelitish Iudges in one summe, are 339. yeares.

Obiect. But holy Paul preaching at Antioch, and making rehearsal of the sacred Story, he there saith, that the Lord gaue vnto Israel Iudges, about 450. years, Act. 13. 20. so that by the former num­ber, (339.) Paul should over-compt one hundred and eleuen yeares.

Ans. Manie (and not vnlearned) haue either here affirmed the text corrupted: or else they haue not begunne the number of Iudges from Ioshuahs last but they haue runne backe beyond Ioshuah, beyond Moses, beyond Iaacob, even to Isaac. But[Page 70] if they marke Paul there, they shall easilie see, that he bringeth in the accompt of Iudges, from the time that Israel had full possession of their Lots. In a word, to resolue the doubt: Paul hath an eye not onely to these 12. Iudges sprong out of Israel, but also to the vncircumcised Rulers that oppres­sed them, and into whose handes, the Lord gaue them, because of their sinnes: for who knoweth not that if the Lord gaue his people into the hands of the Vncircumcsed, (and so it is oft said, in the book of Iudges) then it was God that se [...] the Rulers o­uer them: Let vs number the yeares of the Op­pressours.

• 1 Chusan, 8. yeares.
• 2 Eglon, 18. yeares.
• 3 Sisera, 20. yeares.
• 4 Midian, 7. yeares.
• 5 Ammon 18. yeares.
• 6 Philistims 40. yeares.

These halfe 12. (being Oppressors) do so make 111. yeares.

Which one hundred eleuen, put vnto three hun­dred, thirtie, nyne, doeth giue vp holy Pauls num­ber of 450. Neither are these 111. yeares falling Alone, or successiuely to the Iudges, but Togither or intermixtly with them: And therefore that 339. yeares are in mixture or confusion 450 yeares, my­stically reproouing the peoples' confused manners, Let vs now number from Israels Exit from Aegypt hitherto.

• Moses governed 40. yeares.
• Ioshuah, 17. yeares.
• The Iudgships orderly time
• 339. yeares.

Nowe followe the Books of SAMVEL.

Eli, last Iudge of that Number, being now Priest[Page 71] in Israel, vnto him (and for the service of the Lord) Hannah (the wife of Elkanah) brought her young sonne Samuel: to which Samuel, the mightie God appeared, declaring to him, the destruction of Eli, and his house, because hee stayed not his sonnes Hophni and Phineas from prophaning the holy things. Warres being then with the Philistims, Is­rael went out, and caused the Ark of Gods Cove­nant, to be fetched from Shiloh into the Host. But the Philistims caught away the Arke (which after­wards they sent back againe) and slewe the flaun­ting Priests, Hophni and Phineas. Newes heereof comming to Eli, sitting without on a stoole, he in a pieuish qualme fell downe and broke his Neck▪ being 98. yeares old. Phineas wife (big with child) hearing all this, shee sodainlie brought foorth, cal­ling the Childe, Ichabod, that is, No Glorie, and so dyed.

Thus the Lord was as good as his word sent be­fore to Eli, by the man of God, Chap. 2. They that honour IEHOVAH, them will IEHOVAH ho­nour: but if they will kick against God, and disho­nour him, by their vnrepentant Prophanations, IE­HOVAH will assuredly dishonour them: by take­ing their Glory from them in the sight of all men.

As they haue lived not glorifying God, so they shall dye without glory to themselues. Let Rulers chieflie learne this Lesson.

(a) As he stirred vp by times, 6. sorte of Oppres­sours, so he mer­cifullie raised vp twelue of their owne people to exer­cise pow­er over them: besides Shamgar, that slue the 600. Philistims with his Goade.

(b) Eli dead, Samuel Iudged Israel passing righ­teouslie. He waxing old, his sonnes Ioel and Abiah governed, whose inequall waies observed, the Peo­ple loathed Iudgship, and desired to haue a King after the fashion of the Gentiles about them. The Lord hearing their murmuring, doth appoint Sa­muel to annoynt Saul (of Beniamins Tribe) a tall fellowe to the Kingship. Saul seeking his Fathers Asses, he found a Kingdome: for comming to en­quire of Samuel concerning his Asses, (as fooles runne to Witches) Samuel annointeth him, after the which, the Spirit (not of Sanctification, but) of Government and Maiestie came vpon him. This[Page 73] Saul afterwards neglecting his charge, concerning the slaughter of Amaleks Cattle, and Agag the King, the Lord therefore taketh from him the for­mer Spirit, and put in him a frantick Spirite: com­manding Samuel to annoynt David, the youngest sonne of Ishai of Bethlehem-Iudah, (the Towne of Boaz and Ruth) vpon whome came the former Maiesticall Spirite. After this, Saul ceaseth not to persecute David (which persecution was cause of penning most of the Book of Psalmes) but David, (though hee had him at vantage) would not hurte him. In the end, consulting with a Witch at En­ [...]or (for before hating Samuel (and Samuel nowe was dead) hee tunneth to the Devill to speake with Samuel) Saul, the next daye after was slaine (togi­ther with his Sonnes) in his warres with the Phili­stims, running himselfe desperatlie on his swordes pointe.

Thus the wretched King run from sin to sinne, till sinne slewe him. From a lesser sinne, he runnes to a greater, & from the greater vnto the greatest, till hee meete with his match: that is, with a sinne that overmatcht him and brought him vnder foot. Let Kings beware of sparing any cursed Agag, or a­ny fat Idole Religion (for the bellie is Agags God) lest the Lord leaue them to [...] sinnes race, the best end whereof is but shame & confusion of face. Seing we are all called to be Kings vnto God. Lee vs spare neither fat sinnes, nor leane sinnes, sinnes lesse or more gainefull and pleasurable, but let vs kill them all: for as the bleating of the Cattle, be­wraied Sauls halting, so will the crying of one sinne vnmortified, bewray our hollowe hearts, and pro­uoke the holy one to Iudgement.

The time of Sauls Raigne, and of Samuel his Iudgship togither, making 40. yeares.

(a) Se for this into the An­notation next be­fore.

(b) As Dauid suc­ceeded Saul, so he raig­ned in all good­nes (ex­cepting the slaughter of Vriah, & the defiling of his wife, Bath­sheba) marrying at length with Bathsheba, by whom (the adulterous Childe dead) he had Salomon; the figure of Iesus, the peaceable Spouse of his church; even as his Father David was the speciall type of IESVS, the slaughterer of his Churches [...]oes.

And here beginneth the Books of KINGS.

(c) David in his old age, caused Zadok the Priest, Nathan the Prophet (he that reproved David for his Adulterie) with his valiant men, to carry his Son Salomon downe on his Mule to Gihon, and there (the Priest annoynting him with oyle taken out of the Tabernacle) to proclaime him King: who did so, crying, God saue King SALOMON. After that, David having exhorted his sonne to fear the Lord,[Page 75] As also, informing him of IEHOVAHS will con­cerning the Temple, he dyed: having raigned sea­uen yeares in Hebron (where hee was the second time annoynted) and 33. yeares in Ierusalem, where he was the third time vncted.

(d) In stead of the Tabernacle formed in the wil­dernes, Salomon by the Lord his appointment, buildeth a Temple, divided into the 1. Court, 2. Ho­lie, and 3. Most Holy, as was the Tabernacle. The Stone was hewen and first made euen, and after­wards were conioyned togither, for the rearing vp of walles: so that it is saide, There was not heard the noise of an hammer in setting of it vp. 1. King. 6. 7. This signified, that the Temple spirituall of our Ie­sus, greater than Salomon, namely, the Church of the Newe Testament, should consist of spirituall stones, namely, Men and weomen, who first shuld be hewed and made smooth, as Iohn Baptist smoo­thed the waye to Christ, by the preaching of Pro­phets: and having once the visible spirituall knobs hewen off, then they should conioyne and knit to­gither into one communion. This was cause that Iohn Baptist would not baptise any, but such as first Confessed Sinne, giving hope of Amendment. And this was it that holy Peter respected, when he said, And yee as liuely stones be made a spirituall house. 1. PETER 2. 5.

Secondly, that hammers, or forcing meanes, are not for ioyning People togither in holy Com­munion and Vnion spirituall, for no Iron sworde can beget Faith, but: that Princes swords and hard meanes are appointed for the smoothing of them, and cutting off their knobs and wicked manners, that so they may bee fitted sooner for Christ.

This Armie is to appeare willingly in holy beau­tie, at the time appointed. Faith is free or volunta­rie, not forced by humaine power.

[Page 76]Thirdly, that Ratling noyse of Accusations, Re­prehensions, is not fitte teaching within Christ his spirituall Temple, the Church. Iohn is to charge [...] for Generation of V [...]pers that are without: as [...] these that are once entred into the Lords house and [...]nrolled by Baptisme in his Booke, to them appertaine sweeter wordes, than Salomon spake in the hearing of his servants: and why? All [...]thin, are hoped to be Christes, and Saintes by Calling.

Obiect. The Prophets cryed often bitterly out of their owne People within that visible Church.

Ans. Confound not the two Testaments, in their Ministery, Lawes, People. If their Maiestrate wold cut the wicked from the Cittie of God, so it was: but if hee would not, neither Priestes nor People could do withall. As for the New Church, she hath power (be the Magistrate never so negligent) as to keepe defiled ones from entring the Lords Cittie, Revel. 21. 12. 27. (for Christ his Church here, is Ie­rusalem from aboue, Galatians 4. 26▪ &c.) so it hath power to preserue puritie within. If therefore any wickednes arise within (there must not bee knock­ing of hammers) our Saviour hath commaunded a Rule whereby to walk. Math. 18. 15. 16 17. name­ly, to vse all peaceable brotherly speaches and be­haviour, for drawing the Trespasser to repentance. If he Repent, hee is woon, and there an end. But if he Repent not, then hee is to be put out of Com­munion, as an Heathen out of the Temple nor eat and drunk withall of vs willingly, no more than the Iewes would with Publicans. Such honour is to all his Saints, Psal. 109. 9. This is called a deliverie vp to Satan, 1. Cor. 5. and not for ever, but vntill the partie Repent, and his obstinate flesh be humbled. In the meane time, if by any meanes wee haue to deale with him, we are commaunded to admonish him as a brother, 2. Thess. 3. 15. For if hee haue not[Page 77] proceeded so far, as directly to reiect Iesus (for the K [...]rim and black cu [...]se is due to such a one, 1. Cor. 16, 22.) we are ever to hope him a brother (not vt­terly dead, but) in a trance, who happilie once may bee recovered, by chyrting the cheeke and vse of strong waters. But as a man in a foming sounde, is not fit for our Table, &c so neither a Brother in the hands of the hellish club-fi [...]ed Surgeon, till he be come to his pristine estate.

Let therefore Invectivers against Brethren, and foolish Excommunicators, here Smite their thigh, and sav, What haue I done▪ See 2. part, Staffe 13.

In this Temple, were two Pillers the one called Iach [...]n (or stab [...]litie) the other called, Boas, or, In strength. To these two, our Saviour casteth his eye, when he saith, Him that overcomm [...]t [...], will I make a Piller in the Temple of my God, &c. Revel. 3. 1 [...].

Every thing in this Temple, was Glorious, figu­ring the glorious estate of a Christian: Proportiona­ble and [...], figuring the p [...]oportion and order of Christes Church: Precious, signifying the high valewe of a Christian: and nothing there was, that is not for our [...]rudition.

Salomon having finished the work he dedicates it by Pr [...]er to IEHOVAH. The Lord giueth vnto him wisedome beyond all measure of other men. But [...]est he should think hee stood of himselfe, the Lord for a season leaues him to himselfe, who by meanes of strange women fell to grosse Idolatrie, not onely marrying with Pharaohs daughter (a fi­gure of the Gentile Church) but also concubining Ma [...]y. At last the Lor [...] ( [...]ho hath promised to Da­uid his Father, that, If SALOMON sinned, h [...]e w [...]uld chastice him with the Rodde of Men, but his mercie shul [...] not depart away from him as [...] did from SAVL; He giveth to Salom [...]n grace to Repent, and not only that, but he appointeth him to be the ho­ly[Page 78] Ghosts Scribe, for three Canonicall bookes. In the first Booke (entitled Proverb [...]) he setteth down positiue Lawes for initiating all People of all ages, sexes, callings: notablie inveying against the Ido­latrous Church, vnder the person of the strange woman. Bitten Child, fire dreades: he spoke of expe­rience.

In the second Booke, (entitled, Ecclesiastes, or Preacher) he taketh his Puple into an higher seate, and there letting him see the things vnder the Sun, secretly compared with things aboue the Sunne, he concludeth all belowe to be Vanitie.

In the third Booke, (entitled Song of Songs, or Canticles) he superelateth, or carrieth his Disciple aboue the Sunne to let him see the mysticall Vni­on of Christ & his Church, togither with their Loue­signes and spirituall Amou [...]s. To this purpose, his former fleshlie loue, and Loue-tricks was deepelie sanctified: and had he not that way bin overshoes, he had bene nothing so fitte to discouer the over­trance of the Spirit. Oh the wisedome and mercie of God. To these that are called according to his purpose, all things work to the best, Rom. 8. 28. yea, Sinne and All. And he that knowes not this, know­eth nothing yet as he should knowe.

Having finished these three Bookes (three de­grees of Ascension from Sinne: as was Peters tri­ple con [...]ession of Loue, for his threefolde deniall) hee afterwardes dieth, having raigned overall Ie­rusalem 40. yeares; leaving his Sonne Rehob [...]m to Raigne after him.

(a) Reh [...] ­bo [...]m his Son, for­saking the coun­sel of the Aged, & cleaving to the desperat advise of young start vps; (who wil­led that his little Finger should be sorer vpon the People, than was his Fathers [...]oynes) Ten of the Tribes doe Schisme from Rehobo [...]m despitefully: who take vnto them I erobo­am the Sonne of Nebat, and creat him their King. From this time the King of the ten Tribes, was cal­led, King of ISRAEL. The other two Tribes that stood to Rehoboam (lawefull, though wicked King) they hencesorth were called Iewes, and their King, King of IVDAH: togither with which Iudah, Ben­iamin stood, on whose hilles (as on shoulders, Deu [...]. 33. 1 [...].) the Temple of IEHOVAH stood. Thus the Sonne of the Right hand. set his shoulders to the Ly­on of Iudah, for supporting Church and Church­woorship. Worthie was Ben-iamin to stand on the Righthand of Iesus our Lyon of Iudah.

(a) They Schism­ing or rendring them­selues from Davids house, Iero [...] to keep them from sa­crificing at Ieru­salem, (neither was it lawfull any where else) hee reareth vp an Idole in D [...] and another in B [...]t [...]el, appoin­ting Tinker-like fellowes for sacrificing Priestes. By this meanes, as they had Schized from the true Church, so now likewise from the true worship to a false. Neit [...]er after this did the Kings of Israel bet­ter, of whome therefore still the holy Ghost saith, He followed Ieroboam [...]e sonne of Nebat, who caused Israel to sinne. This Supreame head of Ido­latrie sprung out of Ep [...]raim, and begun his Raigne with R [...]hoboam of Iudah.

The age of the Olde and New-World here, was 3030. yeares. Of the Newe-worl [...], 2344 From the Promise. 1917. From Aegypt, 516. From former Iudgeship hitherto, 120. And from the Temples structure, 36. yeares.

[Page 81]Here we must beginne a double accompt, be­cause of this double Regiment, which after that Schisme or Rent, was never vnited or made One.

(a) Ne­buchad. netzar, com­meth against Ierusae­lem, in Iehoia­kim, (or Eliakim) his 3. full yeares, (Dan. 1. 1. 2.) Then go to Ba­bel, Iehoiakim, Daniel, Hananiah, Mishael, Azariah, togither with others of the bloode Royall. Iudab [...] King becomming an homager to Babylon is retur­ned home [...] This was Nebuchadne [...]zar his first year, Ierem. 25. 1. and a time of Glory to Babel, who now as a Queene sitteth aboue Aegypt, Assur and all Cuntries about. Three years Iehoiakim serveth Ba­bels King, but the next he revolted. Then Nebu­thadne [...]zars Hoste, the second time commeth a­gainst Ierusalem. Iehoia [...]im is taken, & afterwards cast out vnburied as an Asse, because like an Asse he had cut in peeces I [...]REMIAHS Prophecies. So he had from Aegypts King, his time of making him King, raigned 11. yeares.

20 Iehoiachin (called also Iechonias and Choniah; sonne to Iehoiakim is next King: being 8. years old[Page 96] at his Fathers Coronation (so vnderstand HE, 2. Chron 36. 9. compared with 2. Kings 24. 8.) He raig­ned three Moneths and tenne daies in Ierusalem.

Against him commeth Nebuchadne [...]zars Hoste, (it being the 8. yeare of Babels Monarch) and car­rieth the lewde Boye and many more with him to Babilon. Nowe went Mordechai and Ezechiel into Babels bondage, but their spirit was not bounde. This was the second carrying foorth Cáptiue vnto Chaldeahs Monarch.

21 Mattaniah, (called also Zedechiah) his Vn­kle, or Fathers brother properly; called his Sonne, because hee succeeds his Cosin, as a Sonne succee­deth the Father: called also his Brother, according to the vulgar speach of the Iewes, who call any of their blood, Brethren: this Tz [...]dechias succeedeth at the appointment of Nebuchadne [...]zar, and raig­neth 11. years. Then the fourth time commeth vp Nebuchadne [...]zars Hoste against Ierusalem. They sack the Citie and Temple: burne and raze downe all: shed much blood: but Ierusalems Mourners (as Ieremie, Barcuk Abdemelech, the merciful Morian) were freed from the sword: and that Ezechiel had fore-seene, Chap. 9. Tzedechias flying, the Chalde­an Armie overtakes him. They bring him to Ri [...] ­lah, in the Land of Hamath, where Babels King condemned him slewe his Sonnes, and put o [...] his eyes: bringing him blinde to Babell, and thus hee never sawe it.

(b) In these 70. yeares raigned, first Nebuchad­ [...]etzar: then Euil-merodach his Sonne, who set Ieho­ [...]achin out of Prison in the 37. yeare of his Capti­uitie, & exalted him aboue al the Kings that were a­bout his Monarchicall Throne in Babel. And here I shut vp the two Bookes of Kings, and the two Books of Chronicles: Ieremiahs hystoricall parte: as also his Thren [...], Elegies, or Lamentations, who were [Page 97]dolefullie sung of him after the third deportation.

Vnto Euil-merodach, succeeded Beshazzar his Sonne, called also the Sonne of Nebuchadnetzar, a tearme given commonly to successors, though far remote. This Beast making a great belc [...]ing Feast to his Nobles, IEHOVAH sendeth a palme of a hand, writing his destinie vpon the wall before his eyes. The drunkard yet trembled for feare, & shu [...] ­tered in every ioynt: and the rather, because none of his flattering Prophets could read it. Daniel be­ing sent for (for in his Grand-fathers daies, greate doubtes and difficulties had beene expounded by Daniel) he readeth the Canonicall writ, and telleth the King, that it signified, howe IEHOVAH had accompted his time, and weighed him in the Bal­lance, had founde him too light, and therefore an end was come to him and his Kingdome. The same Night, Cyrus of Persia, and Darius the Mede) having turned aside the streame of Babels Euphrates) doe rush into the Cittie, and so cause the drunken Bac­chus-frocs to drink of the Lords Cup. Heere were the 70. years finished: an end of the Chaldean Mo­narch, resembled by the golden Head, Dan. 2. 38. the indirect cause that Nebuchadnetzar reared vp the golden Image, as a memoriall of His being the First of that Head: Vnto which Image, the 3. young Nobles not bowing, they therefore were cast into the fiery fornace, but IEHOVAH delivered and exalted them. That pride [...]caused Nebuchadnetzar (the Great Tree, Dan. 4.) to bee hackt downe: and to be sent to liue as a Bedlem amongst Beastes, till he had learned to Rule better over men. Euil-me­rodach doing good vnto Iudahs People, it seemeth hee went therefore to his graue in peace. But Bel­shazzar being puft vp (as was his great Father) hee therefore finisheth the Golden head, and Winged Lyon, Dan. 7. 4. and Ezech. 17.

(c) Babels destruction prophecied of by Isai. 21. 2. where Elam (that is, the Persians, who sprong from Elam, Shems sonne, Genes. 10. 21.) and Media, (derived from Madai Iaphets sonne, Genes. 10. 2.) these two are commaunded to besiege Babel and smite it.

(d) The Medes and Persians (issued from good Iaphe [...] and Shem) do as two sworne brethren, ioyne hand in hand for destroying Babel, the Captiver of Shem and Hebers People: The Mockers of Hebers Songes, haue nowe their Children dashed against the stones, Psal. 137. It is equall, that they who now mock spirituall Song, shall be le [...]t hereafter to sing a Black Sanctus.

(e) The Kings of the East, having sacked the Cittie, and put many of the Vncircumcised to the sword, Cyrus (being eger of warres abroad) consti­tuteth his Vnkle Darius King, and as Monarch of Pers [...]: giving before his departure Commandement for building the Lordes house at Ierusalem. This I saiah foresawe (plainly vsing the Name of Cyrus, Chap. 45. 1) and soreprophecied of, long before Cy­rus was borne. The poore Iewes obtaining this so­daine delivery, they stoode, as it were, questioning with themselues: Are we deliuer [...]d, or do we dreame of deliverance. Psal. 126. 1.

When the fulnes of time, concerning Iehouahs secret Decree is come, then Devil, Vncircumcised, and all shall further the Lords work: some of them for vainc glories sake; some because their Consci­ence is secretly convicted; some for one [...]inister oc­casion, some for another. Onely let the Lords Isra­el in patience, meane time, possesse their soules, alwaies believing, that the Lord sits at the Helme, and therefore the ship steared aright towards the Hauen: howsoever by reason of crosse windes, the Lord sometimes for winning the Winde, doth run[Page 99] the Barke awklie. Fresh water souldiers, think such Sea-crossing strange, and besides rule: but the better and experienced Pilot knoweth what he doth The greater Crosse, the greater Comfort in the ende. And there an end for that.

a) In Cy­rus his first year (for the 70. were finished) the King hauing caused his Peo­ple, to furnish them with ne­cessaries, they re­turne with sheaues in their bosom, that went forth by weeping Crosse.

And here beginneth EZRA.

In the First Returne Zerub-babel, (Contrary [...] Confusion) is the Peoples Captaine. Comming to Ierusalem, they lay the foundation, but from the 3. yeare of Cyrus his Commandement, it was hindred. After that falleth out Ahashuerosh his Decree, for Massacring Iewes, but Hester, through her Vnkle Mordechai his stirring vp, turned the Iudgement[Page 100] vpon Haman and his house (Reade here HESTERS storie) and Mordechai is exalted.

Darius Ar [...]axast, the third King of Persian Mo­narch, he, Ezra. 6. sensiblie feeling Iehouahs hand against his people, because the Iewes were stayed from the holy worke, He in his second yeare renu­eth Cyrus his Predecessors Commandement. Now beginneth Haggai to reprooue his People, for ha­uing so great minde to the building of their owne houses, in the meane time neglecting the Lordes House. Togither with him the Lord stirred vp Za­chariah for the worke. In the 6. yeare of Artaxast, or Artahshasht, the substantiall partes of the Tem­ple were finished. The next yeare after, Ezra and his holy Host make the Second Returne. In the 20. yeare of the King (Nehcm. 2. 1. And here must be­ginne Nehemiahs Story) Nehemiah Tirshatha, or Butler, commeth to Ierusalem, and reareth vp the Cities walles: and nowe were the Temples appur­tenances finished, which was 46. yeares from the Foundation laid, Iohn, 2. 20. and a Iubile of years, that is, seven seavens, or 49. yeares: whereof Ga­b [...]el certified Daniel, Dan. 9. 25. But Daniel mour­neth for the hinderance, Chap. 10. which was in Cyrus 3 yeare.

(b) Assurs People, (Reade of them, in Hoshea last Israels King) they starting from Samaria, and the Cities thereabout, did all they could to hinder it: but it could not be stopped, beyond Gabriels sea­ven seavens of yeares. The Lordes prefixed time, shall stop the Devill and all his black band: What [...]eedes Israel feare:

(a) It se­meth, that as Nehe­miah might see the end of the Per­sian Mo­narch: so likewise should Ezra see their whole Monarch, head and foote. Nehem. 12. 22. 26. for Da­rius Persa, is the last King, which Canonicall writ recordeth. And the Iewish Hystoriographers doe wri [...]e, that Iadduah, (Nehem. 12. 22.) and Sanballat, Nehem. 4 1. were in Alexander Magnus his time. Of Iadduah (Father of Onias) they write, that hee met Alexander in his Pontificalibz, before whome the King reverenced. Of Sanballa [...] they write, that he presented Manasseh an Apostaticall Priest (that had married with him) to Alexander, who built for his vse a kind of Temple: To whome al such Priests resorted, as (for marrying with the Vncircumcised) were driven from the Temples Alter at Ierusalem. Manasses his Temple built; (as Ioseph Ben-Matthias recordeth) on Mount Garizin, an hil. against Sama­ria, higher than the residue. Well hath One there­fore[Page 102] concluded, that the Persian Monarch may not be streatched aboue 130. yeares, except wee will giue vnto Ezra an vncredible age.

(b) Alexander, the Brasen Bellie (Dan. 2. 39.) the Leopard, Dan. 7. 6. the Westerne Goate, Dan. 8. 5. A­lexander resembled in them Three, hee commeth skipping from Grecia, and pusheth the Ramme of Persia, Dan. 8. 6. destroyeth the Persian Beare, Dan. 8. 5. and succeedeth the Two silvered Armes of the Medes and Persians. Paras so cast downe, Iavan (for of him, Genes. 10. 2. the Grecians came) put on the Monarchs Diademe: Him Iaddua (Ierusalems high Priest) accompanied with the Cittizens in white, doth meete: for which Alexander graunted them great liberties. He raigned 6. yeares Monarch, and then in his prime of strength, having conquered the Easterne world, he suddenly dieth, and his house is quickly after rotten.

(c) Out of that Rotten Head, springeth 4 Hornes or Kingdomes, allotted to 4. Captaines. To Cassan­der, was allotted Macedonia: to Antigonus, Asia-Minor: Syria, to Seleucus Nicator: and Egypt to Pto­lemi Lagi. Dan. 8. 8. and Chap. 11. 4.

(d) The Kings of the North and South, so called Dan. 11. because their Kingdoms so stood coasted from Iudea, they roote out the other Two Corri­vals, and mary togither. Dan. 11. 6. These Two Pow­ers conioyned, are liuely resembled by the Images Two Iron Legges, Dan. 2. 33.

As all haue consented, that the first 3. mettles of Golde, Silver, Brasse, did represent the Monar­ches of Golden Chaldea, silverie Persi [...], brazen Gre­cia: so vsuallie, they haue vnderstood the Iron Legs to import the Romane Monarch. The Iewes ope­ning the eare willingly to that, doe cast this bone back to Christians. The Iron leggs are the Romane Monarch: but the Romane Monarch is not yet a­bolished:[Page 103] Therfore Christ is not yet come: because Christ the Stone from aboue comming, shall at his comming abolish the fourth Monarch, aswel as the former Three, Dan. 2. 34. 45. Nay they go on Tri­umphing thus: Oh foolish Christians, the Two Legs must denote Two King domes, vnder whose feet we must bee trampled, till Messiah come: and as your selues graunt the Romish kingdome to bee One, so we beleeue the Turkish kingdome to be the Other Iron Legge.

Herevnto, over weakly, me thinks, there hath bene returned this Answer. The Stone Christ hath rushed vpon R [...]mes Monarch, in so much, as by that power of Christ, it still diminisheth some and some, and wil be abolished quite at his second comming. The lewe calleth this an Abolishment in Conceipt, not Reall: and for any thing I can smell, it is too-too improper.

First, an improper sense, is vnnecessarie, where a proper is at hand.

Secondly, betweene the Two Legges, and that One Goverment of the Romanes, there is not pro­portion or likenes. That, the Iewes well obserue, though they evill applie them two. As by the Two Armes were meant, not O [...]e, but Two Kingdomes, namely, Madai and Paras, so by rule of likenes, Two Kingdomes, but both One against Iudea, must here be meant. That proportionablie holdeth, in giving the two Legges vnto Aegypt and Syria: which two Kingdomes, as two Leggs did spring out of the Bra­zen Belly and Loynes, Iavan or Grecia.

Thirdly, the Stone was to fall on the Images Toes. That IT did not, regarding the Romanes, for It rather rushed on that Monarchs Heade, or prime of Government over Iudea, but that it did, on the Toes of Syri-Egypt: for Herod, Matthewe 2. 1. of Anti-pater an Idumean, as hee was appointed[Page 104] to governe by Romes Cesar, so was hee by Aegypts Antoni and Cleopatra then in Syria (shee sprung of Syri-Egypts seed: such commixture Daniel foretold 2. 43. and 11. 6) confirmed to that Regiment over Iudea. The blessed Stone so tumbled on Gog-Ma­gogs Toe. See the 1. Staffe of the newe Testament following.

Fourthly, the vision was for confirmation of the Iewes faith & patience, vntil Messiah came to case them: and not so, for Tyme after Messiah: the like falling out in all Daniels following visions.

Fiftly, we shal see, that this Image is: first, for the Whole, then for the Partes, in the sequences expoun ded. For the whole, That vision (Dan. 7.) of the 4. Beasts is cleare. The three Beasts expounding the three first Mettles: as for the fourth Beast (wherein lyeth the doubt) it is set out by notable Periphrases, but not said (as were the former) to bee like this or that Beast: for being so changeable in goverment, even nowe 12. raigning, even nowe 4. even nowe two: al Terrible and Tramplers of Iudea vnder foot; it cannot at any hand be properly affirmed of Rome but wonderfull plainly and properly of that disor­dered Iron kingdom that came out of Iavans bra­zen bellie. And of this kingdome, doe the Iewish Antiquitaries vnderstand it: teaching the [...]ewithall, that Antiochus Epiphanes was that litle horne that vttered great blasphemie. Let vs not hinder them in comming forwards to Iesus Messiah.

For the Partes of the Images-vision: First, Daniel hath a vision, Chap. 8. of a Ram and a Goate. This overthrowing That: that is, Mede-Perse or Paras o­uerthrowne by Alexander, the brazen Bellie and Goate saltant. Secondly, in the eleventh Chapter, Daniel is told by the Angel of each excellent par­ticular that concerneth the plaine pointing out of Mede-Perse, Grecia, and the braunched Hornes or[Page 105] Governments issuing ont of Alexanders Monarch: every latter vision more open than the former, and a plaine expositor of the first

a The two king­domes spring­ing out of Gre­ciaes Mo­narche: whereof sufficient lie is said in the an­notation vpon the former Staffe.

(b) Of Tenne Syria-stampers, vpstarts, an Anti­ochus, more base than any before him. Hee would needes be called Epiphanes that is, Famous: but ma­ny then called him Epimanes, that is, Furious: and Furious hee was against the pleasant Land Iudea. His blasphemies and abrogation of holy thinges, thou maiest see, Dan. 7. 8. &c. and Chap. 8. 9. &c. This Beast stayed not afflicting Aegypt, as Aegypt pinching at him: but Iudea being in the middle, it alwaies payed for their losses. The nerer they came to Christ, the greater was their Crosse. Of some his abhominable Actions, the Apocriphal Macha­bees [Page 106] maketh true mention. This Begger got on Horse-back ridde a mad gallop, till the Lord cast him downe to his dounghill beginning: Stinking in his death more fowlie than a dunghill. This blas­phemous Home was a special type or figure of the Newe Testaments Antichrist, or Man of Sinne, or Sonne of Perdition, whome God shall destroye by the breath of his mouth: committing his whole ty­rannous body to the devouring fire, Apoc. 19. 20. even as was not onely this speciall Horne, but his whole Kingdome, Dan. 7. 8. 9. 10. 11. This blasphe­mous horne ariseth out of one of the four Beastes, that Daniel sawe come out of the Sea: as for the Newe Testaments sonne of Perdition, he springeth out of a Beast, that likewise came out of the Sea: a Beast containing all Daniels Beastes. Revel. 13. 1. 2. And it may be, that our Antichrist was not a Perfect Body, till he had eate vp the former Beast: as one Serpent eating another, doth thereby growe to a Monster. Pray for spirituall eyes, for this Beast hath brewed a spiritual wine, wherewithall all Na­tions haue bene made drunk, as drunk as Beggars, Wil-worshippers. He that will not with Iohn, Rev. 17. go into the Wildernes, and that in the Spirit, hee shall not knowe what the Mysterie meaneth: neither is he worthie. Whether Malachi propheci­ed in the end of the Persian Monarch, or what time vnder this Iron Goverment, I know not but plaine it is, that all things were out of order in his time: as also, that hee was the last Canonicall Prophet of the Olde Testament.

(c) Daniel was tolde by Gabriel, Dan 9 24. 25. 26. That 70. seavens of years were cut out for his People, for the Holy Citie, and for consuming wic­kednes, abolishing Sinne, for making reconciliati­on for iniquitie, to bring in Everlasting Righteous­nes, and to shewe Christ the Holie of Holies, &c. [Page 107] Then doth Gabriel devide the number of 70. into three partes: into 7. Seauens, then into 62. Sevens, then into one Seauen.

Vnto the first, namely 7. times seaven yeares, which is a Iubile of 49. yeares, hee appointeth the building of Ierusalems walles, and the finishing of the whole Temples worke, which Nebuchadne [...]zar had burnt and rased down. Isaiah, 44 28. The time of which building, was A troublous Time, Daniel, 9. 25.

The 62. seavens, or 434. yeares, aster Ierusalems building finished, reach vnto the last weeke or 7. yeares, wherein Messiah shall be slaine.

The last week or 7. yeares, breede much questi­on. Some translate Daniel thus: In the Midst of the Weeke, hee shall cease oblation. Others translate it thus: In the Halfe of the Week, he shal cease oblation. The word importing Halfe, some vnderstand it of the first halfe: Some of the latter halfe of the 7. yeares. These that vnderstand it of the first halfe, do teach, that Iesus his Baptisme begun the first year of the Seauen, and that his death ended that halfe: and so they leaue the other halfe of the Seven vn­to the Newe Testaments Revelation, where it is saide, that the two witnesses prophecied 3. yeares and an halfe, Revel. 11. and the Woman is said to be so long in the Wildernes, Revel. 12. Neither is this (for many mysteries that seeme to arise from hence) to bee reiected as a thing grossie absurde. These that vnderstand it of the latter halfe, do ful­lie finish Daniels latter 7. in Messiah his death: af­firming that the Newe Testaments 42. Moneths: Tyme, two Tymes, and halfe a time: 1260, daies, or Three yeares and an halfe, teaching (I say) that these times haue but allusion to Messiah his prea­ching and suffering time, and not any mysticall o­ver-plus of Gabriels latter Seaven.[Page 108] Betweene these two, I am vnworthie to iudge, nei­ther dare I yet peremptorilie say, That it is.

But if his Baptisme begunne not that Sabaoth of yeares, or last Seaven: but if his Baptisme begin the latter halfe, and in the middle of that Prophe­ticall weeke, then (thogh his death gaue the death­blowe to sacrifice corporeall) I must needes thinke that not his death, but his Resurrection Brought in Righteousnes everlasting.

Obiect. His death finished Gabriels 70. seavens, therefore within the same time, was Righteousnes euerlasting brought in, seeing This, aswell as the O­ [...]her, is ioyned togither, Dan. 9. 24.

Answ. In the Verse 21. togither with Sacrifice ceasing is ioyned The Temple and Cities desolation, by the Romaine Armie abhominable, which fell out 40. yeares after Iesus his oblation: therefore, nei­ther hindreth it, that Perpetuall Righveousnes bee brought in by Messiah, after the death of Messiah. Secondly, though He dyed for our Sinne, yet hee rose againe for our Iustification: Rom. 4. 25. His Resurre­ction brought in our Righteousnes perpetuall.

Thirdly, if his Baptismes solemnization by the Father and the Spirit, answered not to the dedica­tion of the materiall Temple, Ezra. 6. 15. 16. Then did the Resurrection of his incorruptible Temple, his body cast down by as malitious Persons as Ne­buchadnetzars Host, resemble the rearing vp of the vanishing Temple: for that materiall Temple, figu­red the spirituall Temple Iesus, who is both the Temple, the Sacrificer, & the Sacrifice: whose day of Resurrection became our Sabaoth day, our sea­uenth day of Rest by allusion to the Iewish Rest­day: but is indeede the first day of the Weeke, and the Lords-day, seeing the Newe Adam was to be­gin where the Olde left off.

(d) The Stone cut from the Mountaine without[Page 109] Mans hand, Dan. 2. is both of Iewe and Gentile vnderstood of the Sauing Christ. That I say Sauing, it is because the Iewes vnderstand Christ or Messi­ah, Dan. 9. 26. not to be the saving Christ, but some Earthly King annoynted: for Christ and Messiah in English is Annoynted: And so vnderstanding that place of some Mere-man annoynted, that should soone after be slaine, they put away that Prophecy. So became Christ a stone of offence to them, how­soever to the beleever he is the precious Stone of the Corner. Further see hereof, Staffe 32. at (d.)

From Iudahs first transport to Babel, vnto Cy­rus his Commaundement given to build the Citie and Temple, are 70. yeares.

After the Commandement going forth to the finishing of the Temple and Citties walles, are 49. yeares. In precise accompt of whole yeares, from the first transportation to Babel, vntil the reaedifica­tion of the Citie, are 119. yeares: but according to common accompt may wel be termed 120. years. the time of Noahs preaching.

From the Temples full finishment, vntil Mes­siahs former worke, making his death the perim­plishment of Gabriels last 7. are 62. Sevens and one Seven of years, that is in one summe, are fullie 441. years. Now take away the full years of Iesus his age namely, 33. years (and so long raigned David his Fi­gure in Ierusalem) and from the Iewish materiall Temple, the Figure reared, vnto Iesus thereby fi­gured, will be about 408. yeares.

Back from Christ to the promise made to Abra­ham, 1844. yeares.

Back from Christ to the Flood, 2271. yeares.

The age of the World at Iesus his byrth, about 3928. yeares.

(a) Herod (the Son of Anti­pater) ha­uing cor­rupted Antony of Aegypt with Mo­ny (Flavii Iosephi, lib. 14. Antiquit Cap. 22.) was by Antony and his flaunting Cleopatra (cap. 23.) appointed to Rule as Tetrarch over Iudea. After that (cap. 26.) Herod comming to Rome, he there (having Antho­ny of the one hand, and Cesar Augustus on the o­ther hand) hee was solemnlie led into the Capitol, where their spirituall rites were performed, and the Senats decree proclaimed: and in this first daye of Herods Coronation, the New King was banqueted by Antonius. Much adoe had Herod after, or hee could be setled in Iudea: but adversa [...]ies taken a­way,[Page 116] and he shewing himselfe liberall in a great fa­mine, as also remitting the third part of Tribute, & building the mines of the Temple, (during which building, it is written, That it never rayned) togither with Remission of the 4. part of the Tribute, after that, he woone the Peoples heartes, and so occupi­ed the Tetrarchs place, or fourth part of Govern­ment. All this doeth Flavius Iosep [...]us write, a man borne immediatlie vpon Herods end: and one that carefullie (as a Iewe zealous) drewe holy Antiqui­ties, and opposed to the Atheists of his time.

(b) So Balaam tearmed him, Nomb. 24. 17. what time Balaak sent for him to curse Iaacobs people. Zacharias the Priest (Iohn Baptist his Father) having an eye vnto Balaams Prophecie, he (Luke 1. 76. 77. 78. 79.) calleth his sonne Iohn, the Prepa [...]er of the way before this Day-starre, who was to giue Light, both to Iewe and Gentile.

(c) It signifieth a Saviour, Mat. 1. 21. neither is there salvation to be had, in any other Name. Act. 4. 12.

(d) In English, God with vs. This Name Isaiah fore-tolde to vnbeleeving Ahaz, Isai. 7. 14. what time the Beast would not beleeue, that God would be with him against his adversaries: and this Name the Angel remembreth to good Ioseph, Ma [...]. 1. 20. &c. what time hee imagined, God had not beene with Marie, and therefore had resolved, secretly to divorce himselfe from her.

(e) In English, Annoynted. So is Christ. he was an­noynted to be the Churches King, Priest, and Pro­phet. To be called Christian, is to be called Annoyn­ted: the tearme therefore agreeth to none that are not Annoynted with the holy Spirite, as was Hee. This Iesus, received the Spirite beyond Measure, Iohn 3. 34. that so he might communicate of his a­boundance, to his believing Members. These that[Page 117] haue beene trulie engrassed into the Vine Christ, Iohn 15. do liue by the sap of his Spirite, and there­fore cannot but bring foorth good fruite, and that In due season. Psal. 1. 3. If a man be incorporated by Faith into this Annoynted-one, hee must (ey, he will) shewe foorth his faith by workes. Iam. 2. 18. Let vs therefore remember, why wee are baptized Christians, or Annoynted-ones.

(f) This Name, Iaacob, in his last Testament, v­seth to his Son Iudah, of whome Iesus was to come. Gen. 49. 10. In English, Sent. Hee was sent of the Father to giue sight and health, and Hee sent the Blind to Siloams poole for sight. Iohn 9. 7. This was the Sent-one, To whome the Diademe appertained, that before was overturned, overturned, overtur­ned. Ezek. 21 27. His Kingdome is spirituall, figu­red out vnder the former, and such is his Diademe and Scepter: but a kingdome euerlasting and vn­able to be shaken. Heb. 12. 28. Few Christians haue yet learned this.

(g) The Womans Seed, Gen. 3. 15. was to break the Serpents heade. Here the Father hath sent his Sonne to assume the seede, not of Angels, but of Abraham. Heb. 2. 16. Here is Abrams seede come, promised, Gen. 12. in whome all Nations should be blessed. The holy Ghost overshadowing Woman, she conceived this holy one. The Anabaptists must knowe, that if IEHOVAH in the beginning, Gen. 1 did with a Word make something of Nothing, and that Good: then much more easie it was, to make Something of Something and that good, though the first something were evil: for easier it is to draw a good Substance from an evil, than to draw a good substance out of Nothing. Though the Womans seed in it selfe, was as her selfe, polluted; yet the ho­ly Ghost, by his ineffable sanctifying power overco­vering her, and she conceiving by him, we matuell[Page 118] not, though the Babe conceived, were sin-les.

Secondly, hee must not passe through her, as winde through a Pype: but of absolute necessitie, take our Nature and flesh vnto him, if so we be sa­ued. It was our flesh that had sinned, and brought in Death everlasting for Sinne: If our flesh there­fore scape this death eternall, it must first by rule of Iustice, make satisfaction for sinne. This it did, He assuming our flesh, sanctifying our flesh, iustify­ing our fleshe, and by strong hand (Maugre hellish power) carrying our flesh into the highest heavens, seating it on the right hand of Glory. This hee had not done for vs, if so hee had assumed some quint­essence or newe found flesh, brought I knowe not from whence, taken either from no Creature, or else from some other Creature than Man.

(h) When the fulnes of time was expired, God sent his Sonne made of a Woman. Gal. 4. 4.

(i) That Isaiah foresawe, Cap. 7. 14.

(k) Though a Virgin, yet betrothed to Ioseph of I [...]dahs Tribe: by vertue of which betrothment ab­solute, shee was true wife to Ioseph: For Absolute, (not Conditionall) betrothment of a lawful couple, is mariage before God: and the same betrothment made knowne to others by themselues, maketh it strict marriage towards Man. That was cause, that vnder the Law, the Man that lay with a betrothed Virgin, did dye the death, as having knowne ano­ther mans wife; but being vnbetrothed, he was not to haue any corporall punishment inflicted vpon him, (so he forced not the Virgin) Deut. 22. 23. 28. compare with Exod. 22. 16. That Marie and Ioseph stoode Married-mates appeareth, first by their li­uing togither, Luke 2. 16. 22. Secondly, by their own accompting themselues Father and Mother [...]o Ie­sus, He by reason of the Marriage ordinance, She by Nature, Luke 2. 48. Thirdly, by the Peoples ac­compting[Page 119] Iesus, Iosephs sonne. Luke 3. 23. Fourthly, by Iesus his subiection to them both, as Father and Mother, Luke, 2. 51. Lastiy, by the holy Ghost his Testimonie, who rehearsing the Story; doth still cal them his Father and Mother. Mat. 1. 9. Luke 2. 41.

(l) Al should knowe this Contract of Ioseph with Marie, because it was foreprophecied, not only that a Virgin (which she was, though a wife, Mat. 1. 25.) should bring forth the blessed seed: but also, that he should spring out of Iudah, and out of Davids lyne. This Mathewe and Luke plainly record, but many will be ignorant. Mathewe recordeth his Genealo­gie from Salomon Davids first Sonne, vntill the de­portation to Babel for the 70. yeares Captivitie: then Mathewe crosseth over to Nathan (the other Sonne of Dauid) his progenie; because Salomons rase ended in Iehoiachin or Chonias carried to Ba­bel: who (after his deliverie by Euil-merodach) did declare Shealtiel or Salathiel (of Nathans house) his heyre: for himselfe died without seede; Ieremiah 22. 28. 29. 30. Iustly therefore is Castalio blamed before in the 29. Staffe, for finishing Salomon in Ahaziab. This draught by Mathewe is called the Legall de­scent, whereby Iesus was borne hevre lawfull to the Crowne. As for Luke, he descendeth not, but ascen­deth from Iesus (not to David by Salomon, but) by Nathan to David, and that vprightly by the Natu­rall Lyne (wherein was no breach through want of issue) and that is called, the Naturall Ascent. The diversitie of Names must not trouble thee, consid­dering thou findes that common in the old Testa­ment, especially at the beginning, in, and after Iu­dahs Captivitie. Nor yet at the tearming of Ne­phewes, Sonnes, or Brethren, whereof I haue spo­ken, Staffe 30. For thy easier conceiving of Mat­thewe and Luke take this Table, where I haue pla­ced both the Evangelists descending to Iesus.

[Page 120]

• Mathewe thus descendeth in his Gospell, Chap. 1.

  The Legall descent for IOSEPH.
  • Salomon.
  • Rehoboam.
  • Abia.
  • Asa.
  • Iehosophat.
  • Ioram.
  • Ahaziah, See how hee was of Salomon, 29. Staffe of the Olde Testa­ment, in Iu­dahs (8)Ioash, Amaziah, not worthie Memorie.
  • Ozias.
  • Iotham.
  • Ahaz.
  • Ezechias.
  • Manasses.
  • Am [...]n.
  • Iosias.
  • Iakim.
  • Here was Cho­niah pul­led off as a Signet, Ier. 22. 24.
    Iech [...]nias seedles, adopteth
    • Salathiel.
    • Pedaiah,
    • Zorobabel.
  L [...]ke thus ascendeth in his Gospel, Chap. 3.

  The Naturall descent for MARI [...].
  • Nathan.
  • Ma [...]a [...]ha
  • Mainan.
  • Melea.
  • Eliakim.
  • Ionan.
  • Ioseph.
  • Iuda.
  • Simeon.
  • Levi.
  • Matthat.
  • Iorim.
  • Eliezer.
  • Iose.
  • Er.
  • Elmodam
  • Cosam.
  • Addi.
  • Melchi.
  • Neri.

• Zedechias o­mited; because Iechoniah did liue after him a King, being restored to ho­nour at Babel, See the first Staffe 30. at (b)

[Page 121]

• • MATTHEVVE thus descendeth.
    Abiud.
  • Eliakim.
  • Azor.
  • Zadok.
  • Akim.
  • Eliud.
  • Eleazar.
  • Matthan.
  • Iacob.
  • Ioseph.
  • LYKE thus ascendeth.
    Rhesa.
  • Ioanna.
  • Iuda.
  • Ioseph.
  • Semei.
  • Mattathias.
  • Maath.
  • Nagge.
  • Esli.
  • Naum.
  • Amo [...].
  • Mattathias.
  • Ioseph.
  • Ianna.
  • Melchi.
  • Levi.
  • Matthat.
  • Eli.
  • Marie.

• Nowe was Zo­robabel, (the Sons sonne of Salathi­el, 1. Chron. 3. 19.) made Iehovahs Signet. Haggai, 2 24.

• Matthewe and Luke both accompt from Zo­robabel, as they did from David: but Mathew for observing Generations by 14. omitteth divers, contenting himself with the chiefest. Mathewe, hee regardeth the Ge­nealogie of Ioseph, Iesus his Father by Ordinance, not by Nature: and Luke he draweth the Petygre of Marie, the Reall mother of Iesus according to the flesh: both of David, and so con­sequently of Iudah.

Blessed IESVS, was every way Heyre vnto the Crowne. The Sophies of Persia knew that, Mat. 2. 2. Nathaniel confessed that, Iohn 1. 49. Pilate gaue him absolute Title of Iudahs King, superscribed in Hebrue, Greeke, and Latine: neither had he power[Page 122] to qualifie That, though the Iewes wished him. Iohn, 19. 19. 20. 21. 22. The People knew That, that would haue made him King, Iohn 14. 16. neither could the bloody wretches, alledge any one be­twixt him and the Crowne, but Romes Cesar. Iohn, 19. 12. 15. Hee that knowes not, that Christ must needes be of David, is more blinde than was Barti­mens, Mark. 10. 47. Neither can any bee ignorant of his being Dauids Son, except they will repugne his owne testimonie (Mat. 17. 25. 26. 27.) where he prooues himselfe free from tribute paying: as also many moe Scriptures, that openly proclaime him Davids Sonne, and so consequently, Heire Legall and Naturall to Iudahs Crowne. But as the bles­sed Word, Iohn 1. assumed our flesh, for the newe creating our flesh, even to the end that wee might become Spirituall, for the discerning of spirituall things: so neither was his Kingdome and Scepter to be of this world, carnall and outward, as was the figure in David: but spirituall, inward and heaven­lie; and thereof it commeth, that the Newe Testa­ments Church-state is [...]o of [...]en called, The King­dome of heauen, Matth. 11. 1 [...], & 13. and Ierusalem from aboue, Galat. 4. Revel. 21.

This doctrine (if it would be learned) the lear­ners would not keepe Christ vnder Moses, nor his newe body vnder olde Israel, as though the second should in nothing excell the former. I must never leaue vrging this point, till the skales fall from Sauls eyes.

(a) As an Angell from Hea­ven, did preach the con­ception of Iesus to Ioseph and Ma­rie, so an Angell from Heaven doeth preach his byrth heere to the Sheepherds. Accor­dingly the holy Ghost giveth the title of Angel, to the Newe Testaments Ministery, where he calleth them Angels, that is in English, Sent-ones, or Em­bassadours, or Messengers, sent by God to preach Iesus annoynted to his People. The woorthines of the Title, must feare men from running before the Lord bid: and the Lord never in mercie saith, Goe: but first he furnisheth them with holy giftes, fit for the Embassage. If any come vnto vs without their spirituall furniture, wee may boldly conclude, that God hath not sent them in Mercie, but in Iudge­ment: as though he should haue said vnto them, Go in a vengeance: and so indeede he bid Balaam goe to Balak.

(b) Christ was not published to lazie idle Nobles[Page 124] and Churles of the World; nor yet to the presump­teous Priest, or glavering Prophet, but to well ex­ercised shepherds feeding their flocks. As his king­dome was not world-like, so neither we [...]e world-like men to be acquainted with that first.

(c) Bethleem was the natiue Towne of David, the figure, and of our David figured.

(d) Ioseph and Marie being vnable, as it semeth, to hyre a seemely place in the Inne, they were glad to vse a back-house for their lodging, and there was the King of Kings borne. As the place of his Nativitie was simple, so the bed-stead wherein he couched his sacred corpes, was but a Beasts cratch. Our Earthly vanishing Kinges would take this in dudgeon, and the meanest of vs are vsually more renowmed in our byrth: yet like rude Horses and Mules voide of vnderstanding, we are impatient.

(e) With the blessed Babe I [...]SVS, they finde no greater concourse of People, than Ioseph his suppo [...]ed Father, and Marie his Reall mother ac­cording to the flesh: homely solemnizing of Rex Regum: but worldlie Bethlehem was not further from Christ, then when Christ was borne in their litle Towne. The neerer the Church, commonlie the further from God. And indeede, the Sunnes light nothing availeth a blind man in his blindnes. If God first giue eye-sight to the soul (that is, Light vnto the Mind) man may disceme spirituall things. Otherwise, King Herod, Master Priest, & Sir Scribe, shall discerne Christ, or the habitation of Christ, no more than a Mole.

(a) The Wife de­livered, was to be vn­cleane for a Sa­baoth of dayes, but the 8. daye (which was a fi­gure of our Lord his day, the day after the seaventh, and yet the first of our newe creations weeke) the Male-childe was to be circumcised. Thirtie three daies (besides the first 7.) she was to rest in vncleane estate (and thirtie three yeares after Christ his byrth, it was before we were purified from sinne) and then she was to be clean­sed by the Law, bringing vnto the Temple a Lamb, or a payre of young Pigeons or Turtles.

(b) Simeon having a Revelation, that hee should not see Death ere he had seeene the Messiah (Luke, 2.) hee therefore confidently awaiteth the corpo­reall sight of Iesus. Iesus at last he meeteth, in the Armes of his Mother within the Temple. Hee ta­keth him into his Armes, and therewithall before God, hee protesteth his willingnes to leaue corpo­reall life: prophecying therewithal, that Iesus shuld[Page 126] be the Gentiles Light, and the Iewes Glorie.

(c) Anna, of Asers Tribe, Luke, 2. 36. who had lived 7 yeares with an Husband, and had bene 84. yeares Widowesse, shee haunting continually the Temple, found Iesus there at the same time as did Simeon; whome she boldly confessed and profes­sed to all such as looked for Redemption in Ieru­salem.

(d) Marie, she layeth all these extraordinarie ac­cidents to her heart, and thereby gathereth more and more, that the miraculous fruite of her womb, was appointed to some great inaudible work.

(aa) The Roma­nistes haue preched vnto the simple People, that these wisemen were 3. Kings of Colin. That they should be 3. the Scriptures teach not, much lesse 12. as some haue written: for the number is indefi­nite. That they should be Kings, is not very likelie;[Page 127] seeing they passing seldome, gaue themselues vnto Star-gazing. That they should be of Colin, is appa­rantly false: for the holy Ghost testifieth, Mat. 2. that they were Magies of the East, whereas Colin was west from Iudea. Persia was Easterne from the Holie Land, and that people were notable Astro­logers or Star-gazers, therefore onely probable to me, that these Magitians must bee Persians. At the word Magitian thou must not stumble, seing it was then a worde vsed in the good part, rather than in the ill: as also a long time after. These M [...]goi, I haue called Sophoi, both titles importing Wise.

(b) These Star-gazers, haue their ouercurious speculation sanctified vnto them, for drawing them vnto Christ. Many by indirect means are brought vnto Iesus: not by reason of any promise of blessing promised by God vnto men following curious arts: but by vertue of God his antecedent Election, who therefore regardeth the constancie of his owne De­cree, not of mans Deseruing.

(c) The Sheepheards founde with the blessed Babe, Ioseph and Marie: but these Sophies finde with the Babe Iesus, onely Marie.

Quest. Where was Ioseph?

Answ. It may be, he was playing the Carpen­ter abrode for all their three livings, but sure it is, he was not idlely plodding the streetes, much lesse tipling in the Taverne with our idle swingers. Nei­ther is it vnlike, that Iesus himselfe till 30. yeares age, was much employed in that Carpentrie work, considering the holy Ghost testifieth of him, that He was subiect to his (supposed) Father and (Reall) Mother. Noah plaied the Carpenter, 120. yeares, building for the preservation of his Families bo­dies, and can wee think that Ioseph and IESVS the well nourtered youth, woulde neglect the bodie?

[Page 128]He that provideth not (in some honest Calling) for the sustentation of his Familie, is worse than an Inidel: Nay that which more is, Hee denyeth the Faith of Iesus, (1. Tim. 5. 8.) for the Christian Faith teacheth not a man to bee idle and negliegent, al­though indeede it command a man not to be Care­full about there things, Mat. 6. 25. &c. Labour in thy Christian calling, but without Care: for labou­ring in a consecrated Calling, why shouldest thou be carefull, seeing Goldlines hath promise of bodily necessaries: neither will the Lord with-holde any thing that Goodis from these that Walk prightly, Psalm. 84. 11.

(d) The Iewes had first sight of Iesus: the Gen­tiles enioved the second sight: a plaine signe that the Gentiles (Iaphe [...]s house) should nowe step into Shems Tent: that the partition was to bee broken downe, and that Iesus would be Sheepherd to both sortes of sheepe.

(e) They having offered Gold vn [...]o the King of the world (preaching thereby, homage and fealtie vnto Dauids Lord, and yet Davids sonne) as also having offered Frankencense (in signe hee was the perfumer of our prayers) as also Myrrhe (fittest for his bu [...]iall, a signe that his death was our life) hap­pie men they depart.

Herod vnder pretence to woorship Iesus, think­ing to worrye Iesus, had commaunded the Magies to returne and relate vnto him where the Iewes King was borne: but God having otherwise admo­nished them, they preferre IEHOVAHS will be­fore Herods wish.

(a) The Dragon the De­uill (Rev. 12.) is in­troduced with his Hornes, for dos­sing (ey destroying) this Man­childe Iesus. The first Horne that studied Iesus his destruction, was the Idumean Herod: and that he did, because he heard by the former Sophies, that there was a king borne vnto the Iewes.

(b) The Lord hauing a care of our Lord, as hee first warned the Magies not to returne to Herod, so hee forewarneth Ioseph and Marie of Herods hol­lowe heart, wherevpon they flie into Aegypt Into Aegypt went Abra [...]am the Father of the Faithfull, by reason of a Famine: thither was Ioseph pushed by his Bretheren, to whome Father and Fathers house was glad to repaire for succour: and thither nowe went Maries Ioseph, and a greater than Io­seph. A Horne of Hel pusheth our Lord thither, and but Hornes of the Devill are all that bloodily pur­sue Iesus in his members. They gone into Aegypt,[Page 130] Herod slaughtereth all Male-children, vnder two yeares olde, hoping amongst them, the Vndefiled Man-childe should haue bene murdred. The Mas­sacre was so abhominable, as dead Rahel, the first Iosephs Mother, could not but, after a sort, lament the destruction of her Children. Of a certaine An­cient it is written, that Herod should slaughter his owne young Sons, lest of them, Iudah should haue had a King; wherevpon Augustus then should say, I had rather be one of Herods Hogges, than Sons: for his Hogges he fats, but his Sonnes he sleas.

(c) The Beast dead, Ioseph and Marie with Iesus are called by God out of Aegypt, even as Israel be­fore was called from thence by Moses IEHOVAHS mouth. But they hearing, that his Sonne Archelaus did succeede (like Cock, commonly like Chicken) they turned aside to Nazare [...] in the partes of Ga­li [...]e: wherevpon he tooke the name of Nazarite: and besides that, hee was to vs a more Pure and Powerfull Nazarite, than was Samson his figure.

(d) Ioseph and Marie (what time Iesus was aged 12. yeares) they doe come, as yearely they ever had, to keep the Passe-ouer at Ierusalem. The Feast finished, Ioseph & Marie set homewards with their Kins-folks and acquaintance: but after a daies ior­ney, they missing their sonne Iesus, they returne with sorrowful hearts to Ierusalem: who after three daies, do find him amidst the Doctors in the Tem­ple, disputing. His Mother saying vnto him; Sonne, Why hast thou dealt thus with vs? Behold thy Father and I haue sought-thee with heavie hearts: to her he returned this answer: Howe is it that you sought me, knewe ye not that I must go about my Fathers busines? But they vnderstoode not the word that hee spoke vnto them. Then hee went downe with them, and came to Nazaret, and was subiect to them: and his Mother kept all these sayings in her heart. And[Page 131] Iesus increased in wisdome and stature (for indeed they two should growe togither) and in favour with God and men.

(a) See Luke 3. 23.

(b) Iohn Baptist (the so [...] of Zacha­riah the Priest, Luke, 1.) allyed by his Mothers side to blessed Marie, (for though the other Tribes might not marry one with another, for avoyding confusion of Lotted in­heritance: yet might Levi (who had no such inhe­ [...]itance, and therefore not like possibilitie of con­fusion) marrie with other Tribes. This Iohn begun to preach The Baptisme of Repentance for the remis­sion of Sinnes, in the 15. yeare of Tiberius, Romes Ce­sar, Pon [...]us Pilate being then Governour in Iudea: but afterwards beheaded by Herod for reproving his vnlawfull marriage. This Iohn (having the Spirit of Elias) prepared the People vnto Iesus, by hewing squaring, and smothing their hearts, lest otherwise[Page 132] Iesus should haue smit the Earth with cursing.

Vnto this Iohn came Iesus to be baptised. Iohn refusing as being fitter to be baptised by Iesus: our Saviour tels him it must be so, for fulfilling of righ­teousnes. Iohn baptizeth him in Iordan (through which Iesus or Ioshua safely led Israel) at what time the holy Ghost manifested himselfe vnder the bo­dilie shape of a Doue, lighting vpon Iesus: togither withall, a voice passed from Heaven: saying, Thou art my beloued Sonne, in thee I am well pleased. Here was the Father, the Sonne, and the Holy Ghost, con­curring in this Baptismes solemnization. The Sonne presents himselfe for fulfilling Righteousnes. The Holy Ghost sheweth Iesus to bee simple and inno­cent as a Doue: the Father proclaimes him, first his Beloved Sonne: Secondly, In whome hee rested well pleased. Thus was the Dore-sacrament of the newe Testament graced by ELOHIM, that Three-one.

Quest. Why should Iesus be baptized with wa­ter, seeing he was sinles, and that Sacramentall wa­ter teacheth the baptized, first that sinne is put a­way by the blood of Iesus: secondly, that the bap­tized is to die to sinne, and to rise vnto a newe life.

Answ. Circumcision signified the like, yet was he circumcised, as he is here baptized. Yet I easilie graunt, nay, I do boldlie affirme, that hee was nei­ther circumcised nor baptized for the two forme [...] ends: and yet of absolute necessitie, he was both to be circumcised and baptized, & that for this cause: As Circumcision and baptisme were inioyned man because of sinne (seales of sinnes forgiuenesse by blood-shed, even by the blood of the Lambe slaine from the beginning of the world) so, howe should them Sacraments of the Olde and Newe Testa­ment haue bene holy and liuely to the receivers, if so the holy Lambe and Lord of life had not in our nature so sanctified them? Hee for giving Life vnto[Page 133] both them, did therefore vndergoe both in his bo­die. Thereby, Circumcision was made Heauens-doore vnto the old Church Zion; and thereby was Baptisme made Heauens-entrye vnto the Newe Church, Ierusalem from aboue. So the Sacrament was not onely given, to Preach Life to the first A­dam: but also, To be made Life by the second Adam: even as was the whole Lawe, not only given to the olde Man▪ but also to bee performed without blot by the newe Man, from Heaven heavenly. Despi­sers and neglecters of this Seale, haue yet no assu­rance of life in Iesus. Let them marke that.

(c) He gathers no Newe Communion, before himselfe had vndergone the New Communions Sa­crament: for Baptisme was the doore into the new Testaments Church.

(d) Having gathered Schollers (or Disciples) he calleth 12. of them Apostles, (or, Speciall Sent­ones) and alotteth them to preach before him, but not as yet to the Gentiles: The Names of the 12. were thus: Simon Peter, and Andrewe his brother: Iames and Iohn, who were Zebedeus Sonnes: then Philip and Bartholmewe: Thomas and Mathewe the Publicane: Iames, sonne of Alph [...]us, and Lebbeus Thaddeus: Simon the Cananite, and Iudas Is [...]ario [...]. These twelue Apostles, doe make answere to the twelue Patriarches of Israel.

(e) These 70. were sent forth with as large and like Commission as were the Apostles: Mark that. Secondly, these 70. answered to Moses seaventie, prophecying Auncients, Nombers, 11. 24. &c.

Here is Wisedome, but who marks it?

(a) Hee conver­ted wa­ter into Wine, and who but Iesus can turne our bred and wa­ter of af­fliction into a continu­all Feast? He gaue sight to the borne blinde bodie: and who but he, can giue holy light to the borne blinde minde? He cured Leprosie, and many other corporeall disea­ses, incurable by naturall meanes: and who but he can cure our souls maladies, whose cure consisteth onely in metaphysicall (or supernaturall) meanes? To the dead and stinking dead, he gaue corporeall life: and who but he, can giue spirituall life to these that are dead, and stinking deade in their sinnes? Hee cast out devils possessing bodies: and who but Iesus canne cast out the Devils that possesse mens soules?

(b) ELOHIM, foretold Adam and Heuah, that there should bee enmitie betwixt the Serpent and Womans promised seede: as this IESVS was the Head of that holy seede, so the Deuill ceaseth not[Page 135] to stirre vp his Serpentine seede, to pursue this bles­sed Seede vnto the death: but all in vaine, vntill the time came, wherein he himselfe was minded to lay downe his bodie.

(c) The time of his oblation, being within one day, he calleth the 12. togither, and sitting downe on a lowe bed, for so the Iewes did eat▪ having first preached vnto them the necessity of his departure, he first eateth with them the Paschall Lamb: then afterwards he institutes the Newe Testaments sup­per, consisting in Sacramentall Breade and Wine: having finished the old Supper, he institutes a new.

Qu [...]st. Was Iudas Iscariot present in both these Suppers?

Answ. In the first hee was. Neither might any soule-maime debar any Circumcised from the old Supper: nor yet any Soul-soare vnseene in the bap­tized, debarre from the newe Supper. Seene and knowne pollutions in the bodies of the Circumci­sed, would debar them the holy Congregation and Supper: so, only seene and knowne sin vnrepented, can debarre such the newe Testaments Assemblie and their holy Supper.

To the question therefore I answer thus: Many learned and worthie deep reverence, haue written, that Iudas was present: but yet I see somthing that keeps me from so thinking. But first let it be gran­ted, that Iudas was there a Communicant, what then? you wil (it may be) with others conclude, Then may wicked ones be admitted to the Lords Supper; I answer, it prooveth not, that Knowne wicked may bee admitted: for Iudas was not an open wicked one, but a secret wicked one, and therefore vnder God his Iudgment, that knowes the heart, and not vnder mans censure, who knowes not the heart.

Obiect. The man Christ knewe him for a Tray­tour, and yet would not debarre him.

[Page 136]First, the Man Christ knewe him not alreadie a Traytor, for as yet he had not betrayed Iesus: and Man must censure Actions, or things that bee Pa­tent, not Latent.

Secondly, Christ as he was man knewe not that hee had such a trayterly thought in his heart, no more then as he was the sonne of man hee knewe the latter day: for every meane wit knoweth, that Thoughtes of men, and personall Future Actions, were communicated vnto his Man-hoode by the God-head, or his divine nature. If Iudas then had beene present, hee was to Man there, considered as man, an hypocrite or vnseene Traytor: and there­fore nothing maketh, for admission of vnrepentant knowne wicked, to the Lords Table.

But as before I saide, I rather think he was not there, for this cause: Blessed Iohn in his 13. Chap. 30. Verse, saith: As soone as he (namely, IVDAS) had received the soppe, he went immediatly out. Now, the Soppe was no part of this Newe Supper, but ap­pertaining to the old Testaments Supper: if there­fore Iscariot went out from them, Immediatly vpon the receipt of the Soppe, (and so saith Iohn) then went he out to go vnto the high Priests, before the Institution of the Newe Supper: and this let the godlie hearted consider.

(d) As the Paschal Lambe, preached vnto them their deliverance in and out of Aegypt, the Land of Boundage, whereof I spoke in his place: so this Bread and wine, sacramentallie preacheth our de­liverance from the power of Sinne and Sathan, by the Body broken, and the Blood shed of IESVS vp­on the Crosse. And as the Sacramentall Lambe was called by IESVS, the Passe-over, Luke 22. 11. though it was but the Signe of the Angels passing-over Israels houses, so he calleth this Sacramentall Bread, and Wine his Body and bloode, though in[Page 137] deede but a Signe of his body and blood; the me­moriall of whose death, we therein are to celebrate vntill his last comming.

That Circumcision was called the Covenant, though but a signe of the Covenant: that the Pas­chal Lambe was called the Passe-over, though it was but a signe of the Passe over: that Baptisme is called our sanctification and cleansing, Ephes. 5. 26. though it be but a signe of our sanctification: that the Bread and wine in that Sacramentall Supper, are called the body and blood of Iesus, thogh they be but the Signes of his body and blood: it is, as to teach vs that they are signes, so that they are not naked or bare signes: but Signes exhibitiue, offering and giving to the faithfull Person, aswell the thing signified, as the outwarde signe and signifier. No marvell then, if they be Sacraments of Grace and divine favour.

(e) As al that entred the Church, entred by Bap­tisme: so all that once we [...]e within the Church, be­ing able to discerne the Lords body were to be fed in this Supper: & that in remembrance that Christ Iesus dyed for them.

(f) Mount Olivet, had betweene it and Ierusa­lem, the Valley of Iehosophat. His ascending the Mount to pray, must teach vs to ascend in our spi­rits when wee praye: for Praier is a conversing with the God of Heaven, seated [...]aboue all our Earthlie thoughtes.

(g) Iscariot, vpon the receipt of the Soppe, going forth, he went to the high Priestes for betraying of Iesus. They let him haue a band of armed men, who with Lanterne light, go to seeke the Lord of Light: the natural light an i [...]strument of betraying the su­pernaturall light of the Church. The greatest men, not alwaies the wisest men: nor yet the multitude alwaies walking in the waies of life, as nowe here.

(a) They come to take him with Clubs & glaues, that ne­ver vsed to resist with weapons. Thus nowe a daies they hale his mem­bers, as though they had to deale with swash-buck­lers, when alas, they haue learned and taught not to smite with the sword, lest they should in Iustice perish with the sword.

(b) Though there should by the Law, haue bene onely One High Priest at one time, yet now so cor­rupt they were, as there were two high Priests: the one having purchased his rome by Simonie, Symon Magus his oyntment.

(c) This Pilate, as Iosephus Ben-Matthias writeth, Lib. 2. de Bello IVD. Cap. 8. was sent from Rome to Ierusalem, by Tiberius Cesar: who on a night, get­teth convayd into Ierusalem, Cesars Images: by rea­son whereof, a great tumult within three daies, a­rose. For the Iewes held it vtterlie vnlawefull to place any such Image in the Citie To the Citizens[Page 139] other people without repaire to the house Cesarea, where Pilate lodged. They request that the Ima­ges might be had away. Hee denieth. They conti­nue vnmoueable 5. daies and so many nights. Af­ter, Pilate commaunding his Souldiers to prepare their swords for slaughtering them Iewes, the Iews willinglie hold downe their necks, as willing to lose life, ere they admitted them prophane Images. Pi­late wondring thereat, without more adoe, packe the Images out of the Citie. Flavius Iosephus, re­members this, but will not once remember Iesus and his People. Hee writing against Appion, the Mock-Iewe, doth say, that for envy: others in their antiquities woulde not remember the Iewes, and their glorious Acts: so of him (I may say) that such a Mock-Christ, disdaineth to remember Iesus and his most woorthie Actes, though liuing within and after Iesus his time. Yet farefall, Iosephus Ben-go­rion, for hee not onely remembreth IESVS for a Man: but afterwardes by Correction addeth: If it be lawfull to call him a Man: affirming withall, That his People put that IESVS to death, not vnderstan­ding the Prophets: as also, That his Disciples great­ly grewe and multiplied.

Before this Pilate was Iesus brought; Pilate in­deede (after examination) being much vnwilling to condemne IESVS: but loving the praise of men more than the praise that is of God, he finally con­demned him.

(d) The rascall rout, coveting rather that Bar­rabas the Murderer should haue life: yea, they cry­ed, out, Let his bloode be vpon vs and our Children. That his blood fell notablie vpon them, hath bene apparant notablie in this, That the Lord hath made them slaues to all Nations, and their Name odious to every People.

(e) The deth on the Crosse or Tree, was the most notable, infamous, and cursed maner of death was then. Necessary it was, that not onely he should dy the death, but most shamefull death: that so death and shame might bee consecrated to his suffering Members.

(f) Both these Theues blaspheming Iesus at first, Mat. 27. 44. soone after, one of them hath his heart and tongue converted, Luke 23 40. His vnfeigned repentance hee testified, first in reproving his fel­lowes continued blasphemie: Secondly, in acknow­ledging God his hand iust against them both, be­cause of former ill: Thirdly, by defending the cause of Iesus for Innocent: when neither his Mother, nor any of his Disciples durst speake.

That his Repentance was liuely, and sprong of Faith, appeareth first, by his believing that Iesus was the King of Heaven: Secondly, by the guift of holv praier, bursting then from his beleeving heart, in these words, Lord remember me, when thou comest in thy Kingdome: to whome Iesus replied. This daye shall thou be with me in Paradise. Mark that the se­cond Adam breakes open the doore into Paradise, from whence olde Adam caused vs to be barred.

Betwixt these two Theeues (the one a sheep, the other a Goat, a figure of the latter Iudgment) Iesus our brazen Serpent was lift vp. The murmuring Is­raelites being stinged in the Wildemes, there was (at the Lords commaund) a brazen Serpent set vp, on which, who so looked, they were cured. That fi­gured our Iesus, on whome, no person by the eye of faith can look, but loe, they are cured of Satan and sinnes sting: let the repentant Theefe witnes that who entred Paradise heavenly the sixt day, as Olde Adam the same daye (and like ynough the same houre) was driven out of the Earthly.

In Matthewe 10. we are willed to be as Serpents: [Page 141] that is, to bee like them in something, not in every thing. Though we be wise as Serpents, yet let vs be without sting, as was Iesus and the Serpent his fi­gure. Nay let vs labour to heal others that are stin­ged: and not sting and bite others, lest we be bitten and consumed of others.

(g) After many mocks, revilings (the adversaries giving him bitternes to drink) he gaue vp the ghost, saying: It is finished. And here was the perimplish­ment of Daniels halfe week of yeares: for now the Vaile of the Temple rent in two, so that the com­mon people might steppe out of the Temples Cour [...] into the Holy-place, and be their owne Priests, in of­fering vppe a rent heart: for nowe Iesus (our high Priest) entred into the Most holy of the Heavens, there to make continuall intercession for vs.

At the renting of the Temples Vaile, the Iewes might haue learned, that then there was an end of Levies ministerie, the Priest according to Melchi­sedeks order, having made a newe and liuing way vnto the Father throgh the vaile of his flesh: a way for every man, that commeth vnto the Father by him: for not in the Name (or power) of any other than Iesus, is Salvation to bee accomplished: for through Iesus (even as wee are members knit vnto him) we are made, not onely Kings over Satan, sin, death; but also Priestes, for lifting vp pure handes, (without wrath and doubting) in all places where­soever. Much of the Epistle vnto the Hebrewes is spent in perswading this: neither yet knowe they Christ rightly, that knowe not this.

(a) Ioseph of Ara­mathea, having of Pilate obtained Iesus his body, and Nicode­mus hauing brought one hun­dreth pound waight of Myrrhe and Aloes, they take the body, wrap it in lynnen with the odours, and burie him in a new Sepulcher within a Garden, neete to his suffering place. He so buried, the high Priests and Pharisies come to Pilate, who by common agreement ap­pointed certaine Souldiers to watch the Tombe vntill the third day, lest his Disciples should steale him away, and so it should be bruted that Iesus rose the Third day as he had promised. Therewithall they sealed the Cover-stone, as Darius sealed Daniel in the Lyons denne.

(b) The third day (which was the first day of the weeke, he rose from the deade. The 6. day of the weeke (Heathen-like called Fryday) hee departed this mortal life, and so entred into Paradise aboue, forefigured by Paradise belowe: even as Adam on[Page 143] the 6. day, through sinne begunne this mortall life, and therewithall was expulsed the Lowe Paradise, the first figure of Heavens blisse. The 7. daye, (Pa­gan-wise caled Satur-day) the first Adam rested out of Paradise, but our second Adam rested in Para­dise: for as his spirit rested in his Fathers handes, so his body in the Earth did feele no corruption. Act. 2. 31. This thwarts our disputers about Descension into Hell.

Having so finished Moses week, Iesus ariseth on the next day after the 7. which day, as hereto fore in some respect I called the 8. daye: so, in simple proprietie, it is the First day of the week, prophane­ly called Sun-day. As our Lord rose this daye, so (Revel. 1.) it is called therefore the Lords day. As Iesus rose from the power of death, Moses his Law having done what it could, so (like a Samson of Sam­sons) hee caries that Cities gates away on his shoul­ders, and vp he mounteth for our Iustification. No marvell then, if his Rising-day be our Rest-day, and that day we celebrate in meditating of our second Creation and Resurrection, even as the first Sabaoth was appointed to bee spent (had Adam stoode) in meditating the first Creation: and Adam falling, then appointed to further meditation: as first of Creation; secondly of the Fall; thirdly, of Restaura­tion in the promised Seede.

Moses from the beginning of Creation, to the end of Deuteronomte, and then from Ioshuah to the end of the Old Testament, hee and all the Canonicall writers vse to entitle the daies onely thus: the First, Second, Third, Fourth, Fift, Sixt, Seauenth Daye. Throughout the Newe Testament the daies haue no other names: but wee will not be so precise, as to speak like Moses, to speak like Christ, to speak as the wordes of God. Nay, if a man so tearme the daies, he shall be called Puritane, Heretike. Howe[Page 144] will our Im-puritanes be pleased? if so we cal them, Sun-day, Moone-day, &c. Hearken to Venerable Be­de: His nomina a Planetis Gentilitas indidit, &c. To these 7. daies, Gentilisme did attribute the Pla­nets names, beleeving that they had their Spirit, of the Sunne▪ the body, of the Moone: the blood, of Mars: wit and tongue of Mercuri: of Ioue, tempe­tance: of Venus, lust: of Saturne, slownes.

Let men nowe, either tip their tongue with the holy Ghosts tearmes, or at least not bee offended with such, as disdaine to fashion themselues to the Gentiles.

(c) As Marie had much forgiven, so shee-loved much. Her loue partly appeared, in this her earlie repaire to the Sepulcher. Before her comming, an Angel from Heaven had rowled the sealed stone a­side, Iesus was risen, and the hyred watchmen were gone to the Rulers; who bribed the Soldiers, to the end they should say, that Iesus his Disciples had in the night stole away the body. Shee comming to the Sepulcher (as did Salome and another Marie) the Angel informes them of his Resurrection, com­manding them to returne, and tell the same to Pe­ter and the other disciples. They departed, Iesus first appeares to Marie Magdalene, (Marke, 16. 9. Ioh. 20. 14. &c.) with whome he familiarly talketh. A shame to men, that women should loue Iesus more earnestly.

Secondly, he appeared also to the other Marie, and to Salome, called also Ioanna, Luke, 10. as they were going to tel the disciples of the Angels words, Mat. 28. 9. 10.

Thirdly, hee appeared to Peter or Cephas, 1. Cor. 15. 5. That this must be on the same day, may ap­peare by the Angels command before. And that it is not like to fall out, betwixt the two next appea­rances, the length of time here, and the shortnes of[Page 145] time there, makes it most probable.

Fourthly, he appeared to Cleopas, and the other Disciple, as they were going to Emmaus, 60. Fur­longs from Ierusalem, Luke 24. 13. &c.

Fiftly, hee appeared to the Eleven (the greater number bearing name of the whole) at night being assembled to holy exercise, Luke 24. who brething on them, said: Recciue the holy Ghost: Whosoeuers sins ye remit, they are remitted vnto them: and whose sins soeuer yee retaine, they are retained. At this time, Thomas Didymus was wanting. No blessing got by absence from holy Assemblie. Thus our Lord spent the whol day in Apparitions and Doctrine. No mar­uell then, if the eleven gathered togither the eight day after, or next Lords day.

Sixtly, hee appeared the 8. day after, vnto the Eleuen. Didimus was then present, and therfore he schooleth him. And this was the second time of his appearance vnto the Apostles convened.

Seventhly, he was seene of more than 500. bre­thren at once, 1. Cor. 15. 6.

Eightly, he was seene of Iames alone. 1. Cor. 15. 7.

Ninthly, hee was seene of divers his Apostles at the Sea of Tyberias, Iohn. 21. 1. &c. and this appea­rance, Verse 14. is called the third appearance: that is, the thirde time of his appearing to his Apostes convened. At this time IESVS vrged Peter vnto a three-folde Confession, answering to his three-sold deniall.

Tenthly hee appeared vnto his Disciples, what time he led them into Bethani [...] where hee sinallie blessed them to the well executing their Commis­sion. Their Commission was this. Secing all power is given vnto me in Heaven and Earth, Go therefore & teach al Nations, Baptizing them into the Name of the Father▪ and of the Sonne, and of the holy Ghost. To whome God hath saide, Go forth, teach, convert,[Page 146] gather people into One, To them necessarily he much more saith, Baptize: for Paul comparing This with the Former, he in that respect affirmeth, that he was not sent to baptize; meaning that Baptizing was no charge in comparison of the former. Deeply simple are many in our daies, that make baptizing the greater.

(a) As the Apo­stles wer appoin­ted, to preach to, and baptize of al Na­tions, so it was absolute­ly neces­sary that they should be furnished (as with other graces, so) with habili­tie to speak and vnderstand the tongues of all Na­tions. For this cause they were to stay at Ierusalem, til they had received power from aboue. Men may haue a generall calling to some work, and yet (by reason of particular indigencie or lack) be vnfit (for some time) to set vpon some part of that work. This notably overthwarteth rash heades, who by vertue[Page 147] of their generall calling, will at any time aggresse any particular.

(b) His 40. dayes being finished, every day, an­swering to a yeare of Moses in the Wildernes, hee was taken vp in a clowde to the highest Heavens: where hee sitteth at the right hand of Maiestie, till his father haue made all his Foes his foot-stoole.

So endeth the 4. Evangelists, Matthewe, Marke, Luke and Iohn.

Though Ma [...]thewe and Iohn were Apostles, yet are they also called Evangelists: because (aswell as the other two they penned the History of IESVS, which is not the whole Evangell, but as the Head and Heart of the Evangel. Evangel (a greek word, and in that Tongue, the holy Ghost penned the Newe Testament) it is in English, Glad Tydings. This Glad Message of Salvation, we cal also in Eng­lish, Gospel, drawne from the Saxons worde, God­spel. Magitians haue their Spel, which on nights they set for preserving their moueables, (that may be called, Devil-spel) but this Spel of IESVS, is of such vertue, as it being truly apprehend by faith, it causeth moueables and vnmoueables, Heauen and Earth, yea, All to be ours. This falleth not out by wearing the written Gospell about the neck, as do Romish Idolatrers, but (as I haue said) by beleving it, and resting thereon, as on the Corner-stone of our spirituall building. If Magitians by their Cre­dulitie, or light beliefe, haue Satan to worke with their spell, howe much more shall IEHOVAH work with a Solide Substan [...]all Faith?

(a) Iudas hauing betraid his Ma­ster (as afore) he watched what would become of Iesus. When he sawe that Ie­sus was condem­ned and must die, then the wretch yrking at his for­mer fact, came and brought his 30. peeces of Silver to the Rulers, and having cast it downe, hee went and hanged himselfe. The circumstances cause me to think, that when he solde his Master, hee hoped that Iesus wold haue convaied himselfe from them (as sometimes hee did from the midst of his Foes) and so by that meanes, he should haue had the mo­ney, Iesus no harme, and the Rulers haue bin moc­ked. Thus Iudas as a Iugler, plaied at Fast & Loose, till he had fastned his Master to the Crosse, and his owne neck to the Halter. That hee should sinne a­gainst[Page 149] Christ of meere mallice, and so commit the grand sinne against the holy Ghost. I see not.

(b) The Apostles setting foorth Barsabas and Mitthia, (two that had conversed with Christ from the time of Iohns Baptisme, vnto the Ascention of Iesus) they thus praied: Thou Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, that hee may take the roome of this Mi­nistration and Apostle-ship, from which Iudas ha [...]h gone astray, to go to his owne place. Praier thus fini­shed, they giue forth Lottes, and the office-Lot fell on Matthias: he therefore from thence-forth was by common consent counted with the Eleven A­postles.

Quest. Is it at all handes vnlawfull nowe to vse the Lotte?

Answ. No, the Lot remaineth in holy vse for a­voiding contention, Prov 18. 18. As it was ordai­ned to prevent and take away strife: so, so long as Contention resteth in the World, so long the Lot standeth in vse. Contention either ariseth in Civill or Ecclesiasticall causes. If Civill things cannot be agreed vpon otherwise, than the Lot (euen as an oath) is to put an end to that busines. In an Eccle­siasticall cause, the like occasion calleth for the like vse of sacred Lot as here.

Obiect. The Lot heere was in steede of Iesus his voice from heaven, because man might not choose an Apostle: therefore, where man may make the choise, we are not to trouble God with the Lot.

Reply. I grant both Antecedent and consequent. But there may be (and I haue seene) divers persons presented by the Church to some office Ecclesia­sticall [...] all woorthie men, yet not all presented ne­cessarie then for office to that Church. Againe, two may be presented fit men for Pastors; a great part of the Church rather affects This, another greate[Page 150] part, affects rather That, what in this case is fittest to be done? Some wil say, incline to the greater voice: but I answer (and experience hath found it) that is not safest: Secondly, I see no such warraut for that, as is nowe here for vsing sacred Lotte. The Lot be­ing a divine ordinance, it hath a promise of good ef­fect: namely, of continuing and begetting peace: for every man then must needs say, The Lord hath thus disposed. Prov. 16. 33.

Prophaners of Lottes, finde a contrary effect: namely, a kindling of Conten [...]ion and furie, not be­fore begunne. Let Dicers and such vaine people marke that.

(c) Awayting the extraordinarie comming of the holy Ghost.

(d) First, for preparing of reverence, a heavenlie winde filleth the whole house where they had con­vened: then come tongues of fire and sitteth vpon them, wherewithall they were al filled with the ho­ly Ghost, speaking other languages, as the spirite ministred vtterance. Tongues are given, First, for the pulling downe of spirituall Babel: Secondly, for building vp the mysticall Ierusalem. Hee that oc­cupieth his tongue in furthering the false Church, and hindering the True, had better haue no tongue in his heade: such a tongue is set on fire from Hell, not from Heaven.

Nowe were Iewes from all Cuntries come vnto Ierusalem, where Melchi-sedeck had Raigned. No doubt, they had kept a true accompt of Gabriel [...] 70 sevens of yeares, and therefore at this time might the rather hearken what newes of Messia at Zion, from whence the Lawe was to goe. These Iewes strangers, hearing the Apostles speaking the tongs of such cuntries as where they had bene dispersed, some of them stood amazed there at, others moc­ked.

(aa) A true visi­ble and christian Church was first planted in Mel­chi-se­deks Sa­lem, and from Sa­lem and Zion, was the Law to goe forth vnto the Gentiles. Salem, is in English, Peace, Hebr. 7. 2. As the figure of the Newe Testaments Church was called Peace, so it was, because all true peace is within the true visible Church of Ie­sus: Peace dwelleth in her Pallaces. Nether may con­tention be suffred within this Church: for the Church of God hath no such Custome. Neither may Confu­sion stand in this Church; For God is not of Confu­sion, but of Peace. These spirituall stones are all first hewen and squared (whereof I spake in his figure) and so are to convene or gather into One.

The visible Church then I define to be, A com­panie of People [...]athered out of the World) or from amongst worldlings) by the Ministerie of the word, vnto the obedience of Christ their Head. They being[Page 152] first one with worldlings, God stirreth vp Prophets, (whereof in the next Staffe) who by the power of the worde, as by an hammer, breaketh their rude hearts (for any thing Man fore-knowes) wherevpon they willingly adde themselues to the Faithfull, ga­thering, as Eagles, togither for feeding on Iesus crucified. These so gathered, they are to do al their things in Loue, exhorting one another, ministring one to another things necessarie, no one eating the bread of Idlenes; but so labouring, as they may not onely sustaine themselues, but also be able to, mini­ster vnto others.

Looke how the Spirit excelleth the Letter, look howe Christ his Scepter, excelleth Iudahs Scepte [...] ▪ Look how farre the Thing figured excelleth his Fi­gure: looke howe more perfect the Substance is than the Shadow [...]; by so much doth the Newe Te­staments Church, exceed that olde Church of Zion. This not observed, it causeth such as haue not scene a true established Church to confound the Faces, Beautie, Persons, Order, of them two: as though Christ wer not more excellent than Moses in these things. Moses is a covering to such.

(b) Steuen, (a glorious Deacon of Ierusalems Church) being taken of the Adversaries, he was by the frantick Bedlems stoned to death. Herevpon, the poor Church was scattered, the disciples flying here and there. Some of the Bretheren (amongst whome was Philip, called before to be a Deacon) do come vnto Samaria, and there convert & bap­tise many. The Apostles, who yet were at Ierusa­lem) hea [...]ing that Samaria had received the gospel, they send vnto them Peter and Iohn.

(c) The yonker Saul, consented to the death of Steuen, and much blood abrode he shed. But going downe vnto Damascus, there to torment the Chri­stians, IESVS from Heaven cryed, Saul, Saul, why[Page 153] doest thou persecute me? There withall Sir Pursevant, and the grand Commissioner was smitten downe blind. The Lord enformes of his will. To Damas [...]ú s he was led: vnto whome, Ananias by Gods Com­mandement came, gaue him his sight, and so was Paul baptized a newe man.

(d) Before he breathed out threatnings against the Church, nowe hee breathed sweet promises in the Church▪ Before he was a zealous Pharise, but now a zealous Christian.

Quest. What was a Pharisie?

Answ. The Pharisie was a passing precise Iew, of what Tribe soever. The Saxons interpret Pha­risie, Sundorhalgan, that is, One that severs himselfe for Holinesse, and indeede such they were.

Besides this strict Mosaicall sect, the Scriptures remember another sect called Saduces. These held there was no Angell, Spirit, Resurrection.

A third sect, the Iewish writers remember, cal­led Esseni, whereof were two sortes. The one sort, never married: the second sort did, but by their spa­ring fellowship carnall, they testified thereby, that they married onely for preserving of chast mindes. Both these sortes of Ess [...]ni, notwithstanding loved each other, wheresoever they were scattered in Townes and Citties, they ever prepared to enter­taine to harbour any of their sect. Had the one ne­uer seen the other, yet the strange brother was no­thing lesse bolde to enter the house. Reioycinglie they would suffer any death at the handes of the Romanes, as it were therein triumphing over the Vncircumcised. In a worde, of all the Iewes then, these were most honest sober, religious, charitable.

(e) Noah plainly prophecied, that Iaphe [...] (that is, the Gentiles come of Iaphe [...]) should at last dwel in Shems Tent, that is, become Inhabitants of Sa­lem from aboue, (that is, of the Newe Testaments[Page 154] Church) and so it fell out: yea, what time the Pro­digall young son came into the holy Tent, the elder brother (namely, the Iewe generallie) disdained to come in: as neither willing to come in himselfe, nor yet contented that his long wandring brother shuld feede on Iesus. To these Gentiles was Paul chieflie appointed Apostle. If Rome wold haue a Vicar for Christ, me thinks they do wrong (they being of the Gentiles) to giue the Vicarship from Paul to Peter.

(aa) Paul (after his generall alotment to the Apostle­ship) stai­ed in An­ [...]iochia, (Act. 13) where the Dis­ciples first were entitled Christians or Annointed Ones. In that Church (amongst other Prophets) was Barnabas. The holy Spirite bid the Church set him and Paul apart for the worke. Af­ter Fasting and Prayer they did so.

(b) In planting of Churches, they had specially[Page 155] regard to the establishing Ministers in and to eve­ry Church▪ for the government and service of the same. The Church-officers were of two sorts: First, Elders or Governours; the second, Deacons or Servi­ [...]ours. To this all accord.

But the Question nowe is: Were there more so [...]tes of Elders than one? moe sortes of Deacons than one? Secondly, wherein were these Elders, and these Deacons exercised.

For the Deacons, all almost easilie graunt, that there were two sorts of Deacons, or Church-Servi­ [...]ours: the first of men, Acts. 6. 3. &c. 1. Timoth. 3. 8. the second of women, 1▪ Timo [...]h. 5. 9. &c. Rom. 16. 1. That the first had the charge of gathering the be­nevolence of the Saintes (specially every first day of the weeke, 1 Cor. 16. 1) as also, that they especially had the looking to the Loue-Feasts, Act. 6. Iude. 12. almost all haue graunted. That the second atten­ded the sicke and impotent, who can denie? Cor­rupt ages and Antiquities could not wipe that out of mens writings.

For the Elders, there is all the question. The Lord-Bishops partie, chieflie pleadeth for Elders onely exercised in Doctrine and Exhortation, (then they forget the dumbe Ministerie) and yet, (which sufficeth for my Argument) the most of that side, who haue bene learned, haue easily graunted, that in the Primitiue or Apostolike Churches, there were, First, Teaching Elders: Secondly, Elders assi­sting the former in Government: but now (say they) such governing Elders are not necessary, conside­ring we haue in their roomes, Civill Magistrates.

Hereabouts, many haue written great Volums, and multitudes knowe, that I haue written not a litle, let it then here suffice, that the Patterne Chur­ches had In them and To them, two sortes of El­ders or Over-seers: the former sort was speciallie[Page 156] (thogh not only) exercised in Doctrine and Exhor­ [...]ation, Rom 7. 8. called Pastors and Doctors, Ephes. 4 11. The second sort, speciallie (though not onely) exercised in Government, Rom. 12. 8. 1. Timoth. 5. 17. Both these sortes Paul speaketh to. Act. 20. except one will thinke that Ephesus Church had many Pa­stors in it. Our Saviour his letters to Asia Minor Churches (Revel. 2. and 3.) saying ever to the An­gel of the Church, and never to the Angels, seemeth to cut that off: but speciallie, a particular Church being called a Flock, it properly cannot admit moe than One Shepherd, and so in English is Pastor. This second sort of Elders, is (togither with the first sort) necessarilie vnderstoode vnder the tearme Bishop. 1. Tim. 3. 1. &c. the Greeke word in plaine English, (as no Scholler can denie) being Overseer, for both the one and the other Oversee, Heb. 13. 17.

Obiect. But every such Bishop or Overseer, hath re­quired in him that he be Apt to Teach.

Answ. I haue pondered what every side hath writ, (specially, I laide every such thing before my heart, during my last imprisonment, when I stil loo­ked but for hastie death, and I then resolved to dye in that which is my present resolution. I dare not say, that these Governing Elders the Apostles plan­ted, were vnapt to teach. Ieremiah (31.) and Heb. 8 11. doeth so plainly teach, that Great and litle in the Newe Testaments Church, shall so abound with knowledge, as I dare not say, that the Governing Elders should be vnapt to teach, considering, they are Heads in the Church, and must be able to iudg betwixt Plea and plea, cause and cause: which nei­ther they can do, except they be able to teach the truth in such cases. That they ought to bee apt to [...]each, I beleue: but that there is (of absolute neces­sity) required in them so large guifts for knowledge and vtterance, as in the Pastor, I dare not say.

(cc) The Election belongeth to the Church, or assemblie of Faithfull gathered into one: This Ele­ction, the great Apostles of Iesus, durst not assume to themselues, so much as for the smaller Office, Act. 6. 3. 5. The Ordination (by imposition of hands sacramentall) the Church left vnto the Apostles then present, to whome for that succeedeth Elders, or the chiefe of the Church.

(d) This watching is not only the dutie of such, as are called to speciall place of Over sight, but also, a du [...]ie committed to every member, of that mysti­call bodie, Heb. 3 12. 13. This watching is, in cast­ing (not a curious eve, but) an eye of loue, (as first to our owne waies, so after) to the footesteps of our fellowe members: that if there be any slip or hal­ting, wee may help that member, in making more right steps. And this is done, by brotherly procee­ding, according to our Housholders Rule. M [...]tth. 18 15. 16. 17.

The Rule is this, if the fact be private, admonish that fellow member privatlie as thou maist winne him, not loose him: If he heare thee, that is, If [...]ee repent, Luke 17. 3. there is an end. If he repent not, thou art to take One or Two with thee (no delight should be in publishing a brothers sinne, no, not within the Church) these are to witnesse thy maner of dealing with him, as also his carriage towardes thee. If hee nowe repent, an end: if not, thou must bring it before the Church, not publish it in Gath, or amongst the Vncircumcised, I meane, to these that are not of the Church, for that is not only the way to destroy the cred [...]te of a brother, but also to make vile the holy profession: If hee heare not the Church, or mysticall body, whereof hee is a mem­ber, and whereof Christ is Heade, accompt him as an Heathen: that is, barre him the spirituall Tem­ple, and accompt of him, as of a Publicane, that is,[Page 158] do not eate or drink with him, as the Iewes would not with Publicanes.

This course of proceeding (even to the very ca­sting out) is onely to this end, to winne the straying member, and to bring home the wandring sheep.

Quest. If the Sinner denye the private sinne to mee, or if not to mee dealing alone; vet hee doeth before my witnesses deny his sinne, what am I now to do? must I there stay, lest I trouble the Church with that wherof I haue no witnes, or must I go on.

Answ. If the sinne be pregnant and plaine, (as Theft, Adultery, Mu [...]ther, &c.) whereof he cannot possiblie be forgetful, nor thou mistaken, thou must go on by the rule without stop, till he stop his sinne. The denyall of the sinne, maketh the man so much more monstrous, and vnto thee he should remaine deepe poysoning Leaven: to others, an Hypocrite, but to thee an open wicked one.

Obiect. But if (I proceeding) he shou [...]d likewise confidently deny the sinne before the Church, and the sinne should rest vnconvicted, then I should be censured for a slaunderer.

Answ. If the danger of such issue, should hinder thee from proceeding, then likewise the feare of such issue, should ever keepe thee from admonish­ing any One, so much as in priuate: for thou admo­nishing privatlie, he might likewise impudently de­ny it: or hee might reply thus, Though I haue done this sinne, yet I will deny it to all men: and except thou wilt ask me forgiuenes for thus reproouing me, I will publish abrode that thou hast falsly accused me of Sinne: then thou (vnable to proue it by witnes) shall be forced either to [...]y, saying: I neuer reprooued him of such Sinne: or else thou shalt be censured for a slan­derer. Because therefore such issue may fa [...]l out at first, aswell as by proceding, it therfore is apparant, that there is no stoppage with the vnrepentant. Se­condly,[Page 159] it cannot fall out, that such Sin shall not be discovered (walking by Rule) in the middest of the Congregation, Prov. 26. 26. when a case (vnder the Lawe) could not through witnes-want be found out in the gates of the Citie, then were they to come before the Lord and the Priest, and there in the Temple it should be discovered, Deut. 17. 8. 9. Now that Temple was a figure not onely of the whole Catholike, but also of every particular Church: the Priest a figure of Iesus annoynted, to whome the Father communicates al knowledge, & by whome we receiue the knowledge of all necessaries: but in such a plunge, the knowledge of the wicked is ne­cessary: therefore by Christ, wee are to exspect the Revelation thereof. That Christ wil not be inferior to Moses his Priesthood for Vrim and Thummim, is evident ynough, if but onely in this promise: Where two or three are gathered togither in my Name, there am I in the midst of them, Mat. 18. 20. I therefore conclude, that Christ the heade, will not haue his owne holy body so mocked, nor the Hider of his sinne so to prosper, (Prov. 28.) and that because of the honour of his own name. If Faith in Gods pro­mise, Care of his glory, Loue of keeping the Church pure, do lead vs in this action, the Lord neither can nor will faile in disclosing the Guiltie.

Obiect. But some Sin is in it owne nature publike, as Incest, Adulterie, Murder, &c and therefore not to be satisfied for by private Repentance.

Ans. If a woman within the Church bring forth a Child besides the order of continencie, her sin is indeed publik, and therfore the vncleane man and woman both (if both be within the Church) must satisfie by publick Repentance.

Obiect. In Deuteronomie 13. 6. &c. If the secret friend, should secretly entice vnto Idolatrie, that friende (notwithstanding the sinne was secreet)[Page 160] was not to bee concealed: therefore some secreet sinnes are not at all to be concealed.

Answ. You might rather conclude, Therefore some secret sinne was once not to be concealed. Mo­ses must end where Christ begins. Moses enioyned That then: Christ eniovneth This nowe.

Obiect. Such grosse sinnes cannot bee satisfied for by publike Repentance, for the death of their bodies is due.

Answ. Thogh the body deserue death, yet pub­like Repentance satisfieth the Church. The Ince­stuous person being humbled in his flesh, that is, in the vnregenerate part: the Church of Co [...]inth▪ was by Pauls Commandement, inioyned, first, to for­giue him: Secondly, to comfort him: Thirdly, to confirme their loue towards him. Consider here­withall the Apostles wordes. Galat 6. 1. Brethren▪ if a man be fallen by occasion into any fault, yee which are spirituall, hee speaks not to carnall men, restore such one with the spirit of meeknes, considering thy selfe, lest thou also be tempted.

Obiect. These Apos [...]olicall Churches had no Magistrates that bare the corpo [...]eal sword: but we haue Kings in our Churches: therefore the former is no president for vs.

Answ. The former is a president, where the cor­poreall sword is not drawne out That I haue alrea­die saide, is therefore sufficient for my present Ar­gument, who delivers but the Rule, whereby the Apostolicall Churches watched one over another. The Constitution being changed, and the Case alte­red, moe heaps of Obiections do arise, than is meet for lesse than a great volume. For many people, I knowe no readier way for them to come out of the Laborinth or Maze, wherein they haue winded themselues, than by returning backe step by step, till they come to the doore againe.

(a) His multitud of suffe­rings, see 2. Cor. 11. 23. &c.

(b) So the holy Ghost describeth Rome, Revel▪ 17 9. and so much their Mantuae Prophet affirmeth of Rome, as also others their owne Hystoriographers. The names of the 7. Hils are thus tearmed, Palatine, Capitoline, Aventine, Exquiline, Celius, Viminal, Quirinal. To this Citie, after he had preached to and froe aboue 30. years, good Paul was sent Prisoner: he having indeed ap­pealed to Cesar: and Cruell Nero then was Cesar and Emperour.

(c) Comming to Rome, PAVL was suffered to dwell by himselfe with a Souldier that kept him. Two full yeares he remained in an house, which for himselfe he had hyred, receiving al that came vnto him, preaching the kingdome of God, & teaching these things which concerne the Lord Iesus Christ with all boldnes of speach, and without let.

And here endeth the Booke of the Apostles Acts.

(d) Hee is saide to die vnder Nero: That being the 36. yeare of Pauls Conversion; and thus it is reckoned.

IESVS died in the 19. of Tiberias.

Paul converted in the 20. yeare, Tiberias raig­ning 23. yeares. To him succeeded Caligula, who raigned 4. yeares. To Caligula, succeeded Claudius, (in whose second Iames was slaine by Herod, Acts. 12.) who raigned 14. yeare. To him succeeded Ne­ro, in whose 14. it is said, Paul was beheaded, that being the 70. yeare from Iesus his Nativitie.

The Epistles that Paul writ vnto the Churches, are either such as he writ before his imprisonment at Rome, or after.

The Epistles he writ before, are: The Epistle to the Romanes, written from Corinth.

The two Epist [...]es to the Corinthes, written from Philippe: as also, a third Epistle, (which indeed was the first) written to the Corinths, (1. Cor. 5. 9.) which we haue not.

The two Epistles to the Thessalonians, written from Athens.

The first Epistle to Timothie the Evangelist, writ­ten from Laodicea.

The Epistle to Titus, written from Nicopolis: part of which subscription is demed forged: and yet may well ynough be granted.

The Epistles he writ after hee became Prisoner at Rome, are these:

• To the Galatians.
• To the Ephesians.
• To the Philippians.
• To the Colossians.
• To Philemon.
• Second to Timothie, though a strange Title be given to Timothie in the subscrip­tion, and that of latter time. But if the Title of an[Page 163] Arch-bishop, or Chiefe Over-seer be granted, consi­dering he was an Evangelist, it maketh nothing for Romish Lord-Bishops.

As all these Epistles tend to the advancing and confirmation of the christian faith: so, for this time, I will propound some speciall heades of Doctrine, wherein one Epistle is more copious than another, or at least, first in order according to the vsuall pla­ces of the Epistles.

In the Epistle to the Romanes, I obserue: First, the Apostles concluding all (Iewe and Gentile) vn­der sinne, taking away all merit by workes: there­withall delineating or plainly picturing foorth the difference betwixt the Carnall and Spirituall per­son. Secondly, I obserue his plaine proving of Isra­els generall calling and obedience to the Christian Faith, what time the Fulnes of the Gentiles be come in. Hereof see, 1. part, at Iuda [...]s Ozias. Thirdly, the doctrine of obedience to Princes and Magistrates, not so much for feare of the sworde, as for consci­ence sake. Fourthly, I note the doctrine he delivers for supporting the weake brethren.

In the first Epistle to the Corinths, I obserue spe­ciallie; First, the Methode of truly preaching Christ. Secondly, the danger by having any communion with an open leavened, or vnrepentant brother: to­gither with the carriage due towards such. Thirdly, I note the power is given to the Saintes for iudging their owne causes civill. Fourthly, the Apostle put­teth an end to questions touching single life, touch­ing such married Couples, as whereof one was an vnbeleever; touching the dutie of such as were cal­led to the Christian faith, in such or such Vocation. Fiftly, I note his doctrine concerning the vse of meates sacrificed first to Idoles. Sixty, the true vse of spirituall guiftes. Seaventhly, the absolute neces­sitie of Loue (or Charity) in a Christian. Eightly, the[Page 164] description of the Schoole of Prophecie. Chap. 14.

Vnto this holy exercise of Prophecie, hee stirreth vp every particular man (for women T [...]ere may not speake) as to labour after every spirituall guift, so specially after Prophecie. Every man that hath a publick profiting guift, in this exercise it is to bee v­sed, but every thing in order.

The brother that is able onely, or specially, to teach in a strange tongue, hee in this holy Congre­gation is to speak, providing that there be another to interpret his speach to the Auditorie: This no­tablie overthwa [...]teth such as will not heare a bro­ther Prophet, thogh he speak no strange language.

They that Prophecie, that is, which divide the word and apply it to the soule (Verse 24. 25.) are at the most to be but three, (for one season of Assem­blie) every one orderly teaching after another: the Iudgement of whose doctrine and discreet Appli­cation, appertaineth in the first place to the other Prophets. The principall of this holy Schoole, I be­leeue to be the Doctor, even as is the Pastor over o­ther peculiar exercises.

Fiue peculiar Graces or Guifts are in this School, to be vsed for aedification. 1. The guift of a Psalme. 2. of Doctrine 3. of Tongues. 4. of Revelation. 5. of Interpretation, All (saving that of Revelation) is granted generally: yet simply neither can all Re­velation be debarred: for at sometime may bee re­vealed (and that vnto the meanest member) that the whole Congregation hath in former time bene carried away into some error. If any one such thing (or any speciall point not revealed to the former speaking Prophet) be vnto another revealed (Vers. 30.) he is orderly to be heard.

But because that of a Psalme is easilie graunted of all, I would gladly demand, What is it for a man there to haue a Psalme▪ Heere a number lay their[Page 165] hand on their mouth, or else they foolishlie answer, It is the singing of som [...] Psalme in the Bible: or else, It is to pen a Psalme, and afterwards to sing it. Alas, alas▪ no: neither the one nor the other. The Apostle commendeth to the Church Spirituall guifts, pecu­liar guifts of the Spirit of Iesus, not fearing in the first place to prefix the guift of a Psalme, as no common guift, but at least as vneasie to be attained as that of Doctrine, of Tongues, Interpretation, &c. Howsoever other Churches, yet Corinth (the Apo­stle testifieth) was destitute of no guift, Chap. 1. 7. No marvel then, if this guift be rather commended to vse amongst them. As onely to pen a Sermon, and then to reade it, cannot properly be called the Guift of Preaching or Prophecying: so neither can the singing of a penned Psalme, be truly called, The guift of a Psalme: I therefore conclude; even as Do­ctrine and Exhortation, is by the immediate instinct of the Spirite, so is this Psalme vttered or soong.

Quest. Who ever heard of any man, that could so sing the praises of God and his wonderful works▪ that could deliver his holy meaning in Number & Measure.

Answ. I praise God for it, I haue heard of the guift, and heard the brother that hath bene so ex­ercised in the midst of a Christian Congregation. And lest he should sing but something he had co [...]d by heart, the brethren thus tryed him. First, [...] two brethren had taught from two severall Scrip­tures, (onely fore [...] knowne to the speakers them­selues) he was appointed to ground his Psalme, vp­on that doctrine they first had delivered. He did so presently, enlarging the doctrine and vse thereof: and that without vnseemly pawse. Secondly (which was the next time of Prophecie) he was placed in the face of the holy Assemblie, and vnto him was read a certaine Text (agreed vpon by the Church,[Page 166] but at that instant) and therevpon, without more adoe, he vttered a Psalme. After that, he was again Proued, and so of the Brethren Approued. I my self was an eate and eye-witnes of all this. So much of the 8. Observation.

Nynthly, Paul confuteth the deniers of the bo­dies resurrection (as for the supporting of the weak, I observed it to the Romanes) And lastly, hee com­mandeth laying aside somewhat for the helping of the poor, appointing thereto the Lords day, or first day of the weeke.

In his second to the Corinths, I mark specially, 1. His care of having the Humbled sinner comforted. 2. His care to haue one Church to contribute to anothers necessities. 3. His care of suppressing the insolent contemners of his letters & reprehensions.

In his Epistle to the Galatians, specially I note, 1. The curse of all false Doctrine and Gospels, al­thogh published by an Angel from heaven. 2. That Moses yoke of bondage, is not to bee ioyned with Iesus his Gospell: the former longing to the sons of Hagar the bond-woman, for whipping them vnto Christ: the latter longing to the sons of Sarah, the Free-woman, whose Children are of a newe Citie, even of Ierusalem from aboue.

In his Epistle to the Ephesians, First, I beholde E­lection to be before (not only our b [...]rth, but also be­fore) the foundation of the World: and that Electi­on to be in Christ Iesus onely: which Election be­fore time, maketh it selfe knowne to vs in time, by the sanctification of the holy Spirit. 2. I cast mine eye to the immediate end of Christ his Ascension, which, as touching his Church, was this: vz. To fill all things, by giuing gifts vnto men: the end of them guifts being twofold: First, for converting People, and bringing them into holy constitution: Second­ly, for edifying or building them more and more vp[Page 167] in their newe-byrth, after they be once constituted in orderly communion. Vnto this two-fold end, he appointeth two sorts of Teachers: First, Apostles, E­uangelists, Prophets, for the planting Churches: Se­condly, Pastors and Teachers to the Churches once planted: whereof see more in the next Staffe but two following, in number the 17.

Thirdly, in this Epistle, I obserue his care of en­forming Husbands and wiues, Parents & children, Masters and servants, in their mutuall duties.

In his Epistle to the Philippians, specially I pick out: First, that it is a matter of reioycement, that Christ bee preached, though some preach of envie, and with affections impure. 2. That Bandes or im­prisonement maketh the Gospell more glorious. 3 That the imprisoned Saintes (specially Ministers of the word, & more speciallie Kopiontes they that haue traveled Churches planting, and delivering Canonicall ordinances, are to bee provided for of their Churches.

In his Epistle to the Colossians, (besides former mentioned doctrines) I note, that such Religion as is not in the writings of the Prophets and Apostles Seene, but rather forbidden in the new Testaments Canon, (as, worshipping of Angels, Touch not, tast not, handle not, &c.) is but a Wil-worship, carying onely a shew of wisdome, and herein my Brethren faile, that wold tie men to such Legal observances.

In his first to the Thessalonians, specially I take heede: First, to the Thessalonians, true hearing and receiving the Apostles wordes; who heard and re­ceived that word, not as the worde of men, but as the word of God. 2. That to mourne much for the Saintes departed, is Gentile-like. 3. That Iesus his comming to Iudgement, will be very sodaine, and therefore needfull, that the Saintes be watchfull.

In his second to the Thessalonians, onely I nowe[Page 168] obserue: That there was a general Apostacie from the Christian faith, plainely foretolde. Which De­parture should fall out by reason The Man of Sin, the Antik [...]imenos, or Layer of a contrary Founda­tion, should arise in the Church (through Chur­ches not watching,) and so cause the Churches for to vndergo his Spirituall Badge. Which Beast (notwithstanding) in time should bee destroyed, by the bright powerfull appearance of the Go­spell: he in the meane time prevailing onely over such, as had not received the loue of the truth, and therefore iustly giuen over to beleeue lies, that so they may be damned.

In his 1 Epistle to Timothie, I specially take vp: First, Supplications, Prayers, Intercessions, Thankes­giuings are to be made for all sortes of People. Se­condly, howe Church-Overseers, and Seruitours are to be qualified. Thirdly, that the Church [...]ministers at home (that is, in their owne Assemblie) is to be provided for. Hee that provideth for his Oxe, and with-holdeth necessaries from him that watcheth over his soule, is no better than an Oxe, and vnwor­thie the Gospell: yet Teachers must measure the weak, and loose bodily right, if thereby they haue hope to winne vnto Christ. Fourthly, that one ma­ner of Rebuke appertaineth not to all the Saintes: nor yet to receiue an Accusation against an Elder so easilie, as against others.

In his 2▪ to Timothie, First, an encouragement for Timothie against al adversitie. 2. A plaine prog­nosticating of our covetous sals Prophets, who sell themselues & their people to the devill for money.

In his Epistle to Titus, I only pick out the end of the Evangelist Titus his abode in the litle Iland Cre­ [...], viz. to plant Churches, and in every Church her Elders. In his Epistle to Philemon, the Apostle sen­deth Onesimus back to his Maister Philemon, who[Page 169] before had run away from his Master, therewithall robbing Philemon of somewhat. The fellowe com­ming to Paul at Rome (by some secreet draught of the Spirit) Paul there begets him to the faith, & so returning him with this Epistle, he laboreth to qua­lifie good Philemon. Thus endeth Paul his Epistles.

Novve follovveth a litle to be spoken of the Epistles following.

• The Author to the Hebrewes.
• Iames his Epistle.
• Peter his two Epistles.
• Iohn his three Epistles.
• Iude his Epistle.

Who was the Holy Ghost his Pen-man of that to the Hebrews: the Spirit of God hath concealed, and therefore flat pride for any man to say, It was Pauls, It was Marks, &c. The chiefest point the ho­ly Ghost there laboreth for, is: the removall of Mo­ses, whose Letter was vnto the Hebrewes as a Vaile, hindering them from seeing vnto the end of the things abolished by Iesus anoynted our King, Priest and Prophet 2. He denounceth fearefull Iudgment against such as fell from Christian communion and fellowship. 3. Hee stirreth them vp to Hospitalitie, specially for receiving of Strangers.

Iames his Epistle must needs be written before any of Pauls, consideritg he died, Acts 12. Besides my obserues in the former Epistles, I note speci­allie in him: First, that Prayer must bee offered vp without wavering. 2. That the Word must not on­l [...] be heard, but also done. 3. That the Christian Faith is not to be held in respect of Persons; be they many, be they fewe; be they noble, be they igno­ble; seeme they learned, seeme they vnlearned. 4. That a Person with gold-fingers is not therefore to be seated vpmost at our Table. 5. That Faith[Page 170] without Workes, is but the Devils faith. 6. That Elders ar to visit the sick; and if the sick haue some sinne troubling their conscience, they are with loue to take notice thereof, and fervently therefore cal vpon God by Prayer, for that sins remission. These [...]lders must not want the spirite of Prayer. They must therein bee driven from reading on a booke. [...]. That it is a most blessed work to convert a siner.

In Peters first Epistle I note: First, that a Chri­stian must beware he suffer as a Righteous, not as an vnrighteous doer. 2. That the Church Elders are to feede their flock without constraint, not car­rying themselues like Lords over God his heritage.

In his second Epistle, specially I excerpe: First, that true Believers are made partakers of the Na­ture divine. 2. That open Atheists (mocking at the dissolution of all things b [...] fire from Heaven) shall arise in the last dayes. 3. That Pauls Epistles contain some things hard to be vnderstood, which the vnlearned should pervert.

In Iohn his first Epistle: First, that many Anti­christes were gone out in his time. 2. That such as are once borne of God, no more doe sinne: that is, letteth not sinne Rule (howsoever Dwell) in their mortall members. 3. That the One God, is distin­guished into the Father, the Word, and the Holie Ghost. 4. That there is a certaine sinne not to bee prayed for.

In his second Epistle: I note, that to him (that bringeth doctrine contrary to godlines) we are not to say so much as God speed, much lesse receiue him to house.

In his third Epistle: First, that it is worthy praise, to entertaine brethren, and assist them in their voy­ages. 2. That it is no newe thing to be cumbred with pratling busie bodies, who will neither further Christs worke themselues, nor willinglie suffer such as would.

[Page 171]In Iude his Epistle, over and besides I obserue: First, that the wicked are but as menstruous cloths in our Feastes of Loue. 2. Lastly, that the man Ie­sus our Saviour is God, and he onely able to keepe vs from falling away, as also to present vs faultlesse before the Father.

Nowe followeth a litle to be said of the Book [...] of Revelation.

Blessed Iohn (beloved of Iesus) being banished into the Ile Patmos, and that by all probabilitie by Domitianus (who succeeded Nero) There, on the Lords day, Iohn was deeply ravished in the Spirite, during which time, blessed Iesus commendeth vn­to him the state of his Church vntill the last. First, he enioyneth Iohn to write vnto the 7. Churches of Asia the lesse. Secondly▪ to set down in writing such visions and their adiuncts, as might continue for the Faithfuls vse for ever. And indeede, this Booke so pictureth out the False Churches, (whether Idola­trous Christian, or Mahumetane) as I cannot mar­uell, though Satan hath almost driven this Booke out of vse. The olde Church Zion, had her golden prophecies for future events: and this was left to the Newe Testaments Church, as a Loue-letter of Iesus, whereby she should discerne Times, Persons, Thinges. But marke this, that the Iewe is never brought in within this book, as an Adversary. Their number is sealed, Cap. 7. The same number of Them stands on Mount Zion with the Lamb, Chap. 14. And the Gentiles are glad to repaire vnto them for be­ing healed, Chap. 21. and 22. This brie [...]ie for the present.

That which nowe followeth, hath his groundes from the former Canonicall writings: Al [...] falling out within the compasse of time contained in the book of Revelation or Apocalyps: for the time of that Booke reacheth to the second comming of I [...]sus.

(a) Evan­gelists in English is, Pub­lishers of glad Ty­dings. In the large sence any bringer of glad newes may be so called: but in this spe­ciall and peculiar sense, these are properly Evange­listes, that wer called by the Apostles to assist them in the planting of Churches. Such were Marke, Luke, Timothie, Titus.

(b) Inventions of men, fetched out of their bot­ [...]omlesse brayne (first broched into their brayne by Satan of the lowest Hells) these arose in the Chur­ches, and so darkned the Sun of Righteousnes. Here­upon the Angels of the churches fel out of the hea­uenly places, who before were as Starres in Christ his right hand. The Churches who before tooke their word (which was their Lantern & light) from the mouth of Iesus, even as the Moone taketh her light from the Sunne, they quicklie changed their hue: whervpon the Heauenly Face of the Churches passed away, even as the materiall heavens at last[Page 173] shall scrole [...]like vanish. Paul charged his Churches to be watchfull of their waies: and blessed Iohn he specially admonisheth the Churches of Asia-Mi­nor. But al of them neglecting their spiritual watch, what are become of them? what is become of the golden Romane People? what is become of Co­ [...]nth, of Galatin, Philippi, Colossus, Thessalonia? what are become of Iohns 7. Churches? They vanished like a scrowle, their visibilitie or face vnable to bee founde.

The 7. Churches of Asia (togither with their fel­lowes) had Mahumet quickly seated in their chair. The 7. Churches (Rev. 1.) were seven golden Can­dlesticks, and their Ministers 7. Starres in Iesus his right hand: if these be Apostate (as all knowe they be) what warrant had Rome never to fall awaye. These 7. were in Christs right hand, and yet Apo­state; such a priviledged place (in so open speach) Rome never had: or if she had bene an 8. starre in his hand, vet lo, the Sun lost his Light; the Sonne hath turned his hand vpside dow [...]e.

Paul writing vnto Rome, he saith, To the Saintes at Rome, not To the Church of Rome: to other people he saith, To the Church, or Churches, by which forme of speach, it is to be thought, that there was not at the writing of that Epistle, any established Church at Rome. Obiect. Hee saith, (Chap. vlt.) Salute the Church in their house, Vers. 5. Ans. By the Church (or Congregation faithfull) of that house, he cannot meane a Church established, (for then all the resi­due of the Saints saluted, shuld seeme to be so ma­ny Churches as there were divers housholds, or else that they stood apart from the Church) but there­by he must necessarily meane the Faithfull Assem­blie of that house. Every Established Church, is a companie of Faithfull convened: but every com­pany of Faithfull congregated, is not an established[Page 174] Church. They two are not Convertibles. Neither is it any thing like, that there should then in Rome be an established Church. First, considering that Great Citie, (Revel. 17. 18.) was heade for Idolatrie. Se­condly, had bloody Nero King, called by Paul, the Lyons mouth, 2. Tim. 4. 17. therein (I doubt not) alluding to the Lyons Monarch of Babel, (Dan. 7. 4.) the mouth of the 4. mettelled Image, wherof else­where I haue spoken.

Howe hatd it was long after, for any to professe Christ in Rome (much more to haue an established Church) their owne Records declare. Nay, seeing All forsooke Paul what time he was first exami­ned before the Emperour Nero: (2. Timoth. 4. 16.) I would demaund of such, where was Peter then? did he then apostate from Paul, or was hee Non-resi­dent? Indeed the Romanists say, he was then gone into some other Cuntrie, notwithstanding his Apo­stolicall Sea was at Rome. As such an answer is but absurde, so neither (if Peter had bene there, and had an established Church) could it well be deemed, that both the common persons of that Church, as also every their Ministers should forsake Paul. Be­sides, Peter should haue shewen himselfe no true Pastor by such Non-residencie, as also haue beene guiltie of that Peoples fall. Howe trulie then they haue taught, that Peter first established the Faith of Christ in Rome, as also should for 25. yeares be Romes Bishop: let the wise hearted coniecture by the former Circumstances. Much more let them consider, what feeble footing they haue for Stan­ding alwaies in visible obedience to the true Faith.

(a) The churches by little and little growing secure and idle in their spirituall watch, they giue vp all their power vnto the Elders: the Elders afterwards they leaue all to the Pastor: The se [...]erall Church [...]pastors in one Cittie, they fi­nally giue vp their keyes to so me one, and hee was called Metrapolitane: The Metrapolitanes finally gaue vp their power to some one in a Diocesse, and he afterwards was called the Diocesian Bishop. The Diocesian Bishops, they afterwards surrender the keyes to some One in a Province: then was hee cal­led the Provinciall Bishop. The Provinciall Bishop after that, betakes the keies to some one in a king­dome: and hee was called, Primate. The Primates of sundrie Kingdomes, do after appoint the Chur­ches power to foure, which foure stoode for whole Christendome; and they were called Patriarchs, not vnlike the foure Angels, Revel. 7. 1.

[Page 176]The Patriarchs (to make vp the vpshot) they ap­point One to be Christs Vicar over All: and Him they called a Pope. Thus the mystery of iniquitie wrought till it came to the height, and that by litle and litle: by litle and litle accordingly that Body shall come downe.

(b) The vtter laying wast of Christs Vine-yard, was the receiving tag and tag into the Lords Tem­ple. The strict waies of Christianitie lost, then it be­came as plausible a R [...]ligion as grosse Idolatrie. All the Vncircumcised, high and lowe, rich and poore, come into the Temple. As the Man of Sinne was mounted vp into the highest place, so al his retinue come in to attend on their King Abaddon, as bad a one as could be. The Temples doore was open to all: I meane, Baptisme was free for all commers. The Spring and Fountaine that before was shut and sealed vp, (Cant. 4. 12.) nowe it was broken vp, and every one filtcheth away the water.

Obiect. Iudah in the Apostacie, and Israel in the [...]ime of Schisme and Apostacie did Circumcise.

Answ. They did that they had no warrant for. After Abram believed, then was Circumcision gi­uen to him and his Seed, or any stranger to whome he became a nurishing Father, not before. 2. The Apostle calles it, The Seale of Righteousnes by faith. When therefore they were fallen from the Faith of Abraham, they had nothing to doe to touch the Seal. Till they ioyned themselues to the true Faith, such Circumcision was but a meere blanke, as wax without a stamp.

Obiect. God hath promised to be the God of a Believers seede, vnto the thousand Generation, Exodus 20. 6.

Answ. Adde that which followes: Of them that loue me and keepe my Commaundements. A Parents faith makes the Child capable of Baptisme, as the[Page 177] former of Circumcision: but if the Childe and his Children afterwards do Apostate from holy Faith, (in stead Of keeping the Commandements which his Parents or Fore-fathers kept) then such are so farre from having God to be their mercifull Father, as hee is to them a Iealous Iudge, and to all that fol­lowes them in the steppes of vnrighteousnes. 2. If the Child should be baptized, who had some Aun­cestor a true Christian within a thousand Genera­tions, then the Baptizers had neede of all his Peo­ples Genealogies from Noah or Abraham. 3. Such simple Obiectors must learne, that by such a con­clusion, all the whole world should be baptized: for there is none in the world, that are not much with­in a thousand Generations of Noah.

(c) Howe the great horned ministery crept in, is said aboue at (a) Here onely wee are to remember, the slavish horned Ministerie, who are Iack at Com­mandement to the former. They be Cardinals, Suf­fraganes, Deanes, Arch-deacons, Priors, Abbots, Of­ficials, Doctors, Proctors, Parsons, Vicars, Chanons, Pe­ty-Chanons, Quier-men, Exorcistes, Curats, Friers, Monkes, and many more than I can account vnto thee. If thou wilt knowe this confused Chaos, thou must seeke to some Popish Catalogue: for I (in this my labour) haue onely the Bible before me.

(d) Hell being broken loose, and this ministery planted, in the next place Synode vpon Synode, convocation vpon convocation for establishing of such lawes, as who should resist, to them it should not be permitted to buy or sell in their Common­wealth: and who in these daies are able to warre with the Beast? He that with Iohn will not go forth in the spirit, and that into the Wildernes, shall not behold this Harlot, whose stinking skirts doe cover the faces of the worlds multitude: and so drunken they are with her Cup of Customes, Literal preaching, [Page 178]Praying, &c. as a man had as good speake to drun­ken Nabal, as to them. The Adders haue laide the one eare to the Earth, and haue stopped the other [...]are with their tayle; heare the holy Charmer they are not minded: nay, with their fingers in their [...]ares they will runne vpon Stephen: Let vs therefore Be­ware of Men.

(a) The spirituall Heauen vanished like as a scrowle: the My­stical ini­quitie hauing got the vpper­hand: the burning Lampes (Revel. 4) that stood before the Throne of GOD, being thus put out; and blacke Lampes (or false counterfait Guiftes) being foysted in their roome, as fittest to stand before the Black Throne of the Beast moun­ [...]ed: It followeth, (except Christ will loose all) that some be called and culled out of Sodome and Egypt, spiritually so called, Revel. 11. 8.

[Page 179]For the calling of the Lords Israel out of this spirituall Aegypt, from vnder the spirituall bondage of Leviathan; our good God stirreth vp Prophets: nay, Christ Iesus ascended the highest heavens, lea­ding (aptivitie Prisoner with him, partly for this ve­ry end, vz. to send Prophets for gathering and plan­ting Churches in these confused times, as did the Apostles and Evangelists of yore; which Prophets are neither Apostles, nor Evangelists, nor Pastors nor Doctors in their own proper and peculiar sense, but a Ministerie distinguished from them. Ephe­sians 4. 11.

That Prophet (distinguished there from the resi­due) I hold of absolute necessitie, to be meant pro­perly of such as God stirreth vp (not to fore-tell of things, like Agabus, but) to gather People vnto the Faith, and to constitute Churches.

First, all the learned haue graunted, that God hath in these last times, stirred vppe divers to pull downe Babel and to build againe the walles of Ie­rusalem. Such M. Calvin in some sence calleth A­postles, and M. Beza nombreth with Evangelists. The doctrine therefore standeth good by the Con­sent of learned, as also by Experience of the worke wrought.

Secondly, the title Prophet (seeing they are not properly Apostles, who had their Calling immedi­atly from Christ: nor Evangelists, who had their Calling immediatly from the Apostles: nor Pastors nor Doctors, who haue their Nomination and Or­dination immediatly from a People already a true visible Church) seeing (I say) they are not properly such, but plainly distinguished from such (and other preaching ministeries besides these 5. there be not in the Newe Testament) it necessarilie therefore followeth, that such Worke-men are properly Pro­phets.

[Page 180]Thirdly, the place of the Apostle, Ephes. 4. pro­ueth all this plainly. Christ (saith the Apostle) ascen­ded, To what end? To fill all things: How? By giving guifts vnto men: What guifts? the guifts fitting A­postles, Evangelists, Prophets, Pastors, Doctors. To what end gaue he such Ministers? for two ends: First, For gathering togither the Saints: Secondly, For the Mi­nisteriall worke, even for the edification of Christs bo­die, once gathered. Howe long hath he appointed Ministers, First, for Gathering People into a body: Se­condly, for Ministring vnto a Body so gathered, or built vp. He hath given such Ministerie, Till wee all meet togither (in the vnitie of Faith and Knowledge of the Sonne of God) vnto a perfect man, &c. But yet we are not all So me [...]: therefore still endureth the Guift of Christ for gathering the Saintes. Which guift (considering Apostles and Evangelists ceased) doth onely rest vpon the head of this Prophet. Let not the greatnes of any mans guiftes or fame, bring preiudice vnto this so open truth. Hee that holdeth not chieflie to this place (for vpholding the Do­ctrine against Romanistes) forsakes the surest string of his Bowe.

(b) Men fore-warned are half armed. Iesus his Loue-Letter foretold this, Revel. 11. 7. and 13. 7. In Patience therefore let vs possesse our soules

(c) See Revel. 13. 16. 17. But a fearefull plague must Gods Angell, or Prophet sent of God, de­nounce against such branded People. Revel. 14. 9. 10. 11. The fearefulnes of which torment might feare them from all obedience to the Beast: but if they will serue the Devill in his Rulers, the Devill that setts them on work, shal pay them their black wages.

(a) When the Gen­tiles, as a woman big bel­lied, hath brought forth the F [...]lnesse of her spirituall wombe, then shal all Israel be saved. Rom. 11. 25. 26. Hereof read in 1. part, at Iudahs king Ozia [...], there the 11.

(b) I allude vnto the Parable, Luke, 16. 11. &c. By the Elder sonne, I vnderstand the Iewe; by the yonger sonne, the Gentile: the Gentiles sprung spe­cially of Iaphet, the Iews of Shem, and both of them sonnes to Noah: who as a Gyant refreshed with wine, rose from the wine: giving Shem the Privi­ledge in the first place, but plainly telling Iaphet that he should in time obtaine Shems Priviledge.

When the Prodigal Gentile was received home to eat of the fat Bullock, and well liking Sacrifice Iesus, the Iewe stubbornly stood without the spi­rituall Tent, refusing to come in [...]y, they haue re­fused hitherto to come into the spirituall banquet, and to communicate with vs. But the Fulnesse of[Page 182] the Gentiles once accomplished, then shall Israel be called to the Faith of Christ Iesus: who percei­uing that Messiah was slaine before by them; they shall wayle Familie by Familie, with a great La­mentation, Zech. 12. 10. 11. 12. 13. 14. Vpon which humiliation, a Fountaine shall bee opened to Da­uids house, for sin and vncleannes. Chap. 13. 1. &c. Their Fall brought a blessing to the Gentiles, but their Rising shall bring much glory to such, as will walke in their light Rom. 11. 12. 15.

This their Rising, the Apostles were not igno­rant of, who (the last time that ever they asked a question of Iesus) did demaunde, If so hee would at that time Restore the Kingdome to Israel, ACT. 1. I well knowe that some (otherwise godly and lear­ned) haue blamed the Apostles there, for exspe­cting a worldly Kingdome: but (Tantorum pace) I dare not thinke that the Apostles are blame-wor­thie: nay, I deeme them praise-worthie, who had so speciall care for their owne peoples good.

First, If they dreamed that Israel should haue restored to them a Kingdome not onely spirituall, such a dreame cannot be infringed: nay, reade the Prophets attentiuely, and they insinuate a King­dome not onely spirituall.

Secondly, they saying Wilt thou at this time Re­store the Kingdome to, Israel, what answer doth Iesus returne? doth he reproue them? No: what saith he? Thus he answers, It is not for you to know the times or seasons, which the father hath put in his own power. Hee is so farre from denying the Kingdome they dreamed of, as he doth plainly graunt it. He grants it by answering only to the Tyme, wherein they ex­spected such Restauration: as though hee should say, You are greedy of vnderstanding, WHEN the Kingdome I shall be restored: the Time thereof is in the Fathers hand, neither is it necessarie for you to know:[Page 183] looke you to your own present busines, &c. This I take to be open & plain ynough: specially, if we remem­ber that in the next place before, Hee had taught them the things that concerned his kingdome, imme­diatly wherevpon, they demaunde onely the Tyme of Israels Restauration, and onely hee answereth to the Tyme, as graunting their meaning of the King­dome. If they had now erred in Iudgement, I can­not think, but hee would not haue ascended before he had reformed it: considering the holy Ghost af­terwardes was not sent downe, so much to teache them any Newe thing, as to bring vnto their re­membrance The things he had before taught.

First, God dwelled in Shems Tent, even in the middest of Israels People, and such Gentiles were blessed, as had recourse vnto them.

Secondly, God hath inhabited amidst the Gentiles, and such Iewes haue bene happy as haue had recourse to them.

Thirdly, God will againe dwel amidst the Iews; and blessed shall such Gentiles be, as gather them­selues vnto them. Thus the Lord concludeth both vnder Sinne, that on both hee may haue mercy: and that neither may swell in any thing of their owne; he hath shut vp all in vnbeliefe, that so hee may haue mercie vpon all: The first shall be last, and the last shall bee first. Oh the deepnes of the riches, both of the wisdome and knowledge of God! howe vnsearchable are his Iudgments, and his waies past finding out.

(a) After the My­sticall Body of Iesus, (consi­sting of Iewe and Gentile) shall be accom­plished, downe shal fyre fal on the World. Prophane Prophets tell of Atlas, his sustaining the Earth on his shoulders: but sure I am, that the Ele­cted Iewe, and Elected Gentile, are the Pillers of the whole world. So soone as these Elected are remo­ued, so soone the world falleth and perisheth.

(b) The Faithfull that then shall be living, (1. Thess. 4. 17.) shall in a moment be changed, (1. Cor. [...]5. 51. 52.) and togither with the Faithfull before deceased, shall bee lifted vp on high to meet Iesus in the Clowdes. Thus the Faithfull shall bee [...]ree from the power of that devouring fire, what time the Infidels and false counterfait Christians, shall frye in the flame: that fire being the gate vnto the ever-burning fire of Hell.

(c) IESVS (the Iudge) mounting his pure white Throne, encompassed with Thousands of glorious[Page 185] Angels, before him shall come all the Kindreds of the Earth, and every Soule ioyned vnto his Bodie, must abide by his Iudgment. First, he will separate his Sheepe from stinking Goates, (the cloake of Hy­pocrisie nowe comes off) and having culled his E­lect from the Reprobate, he shall bid the Chosen of his Father, Enter into the kingdom prepared for them wherevpon, they shall mount vppon his glorious T [...]rone, and sit downe with IESVS their Heade. R [...]vel. 3. 21.

Christ having seated in vnspeakable glory his My­sticall Body, hee then turneth to the Goates on his left hand, bidding them, Depart accursed into ever­laesting fyre, prepared for the Devill and his Angels. Matth. 25. 41. This voice as it passeth from Christ the Head, so shall it be subscribed vnto, by the voice of his Mysticall members: and therfore Paul plain­ly affirmeth, that The Saintes shall Iudge the World and the Angels, 1. Cor. 6. 2. 3. Let the Devill and his Angels, ey, all his Coapa [...]tners praunce it heere while they may: let them here abuse the Faithfull, (Saintes by calling) by robbing them, smiting them, murdering them, yet withall let them knowe, that after they haue had Their Day, IESVS & his mem­bers shal haue Their Day, what time the Devill and his Goatish Corporation shall from their mouthes receiue Iudgment, irrevocable Iudgment, by being adiudged to Hell-fyre for ever.

All this considered, howe had wee neede to be sober and watchfull in Prayer; that so, when others shall crye like fooles, Cover vs oh Hilles and Moun­taines, we may then boldly lift vp our heades in the Testimonie of a good Conscience, knowing that, that day shall be the day of our Redemption, the day of our full deliverance from all evill.

After this glorious day, all Creatures (vnder de­gree of reason, Rom. 8. 21. 22.) do after a sort grone,[Page 186] because then they shall bee freed from their pre­sent corruption, which seazed vpon them through our sinne. How much more should we groane and hunger after this Great day of the Lord, what time all tea [...]es shall be wiped from our eyes: Nay, if we haue the first fruites of the Spirite (Rom. 8. 23.) wee will and do sigh after this Day.

Oh my God, thou knowes (even Thou knowes) that my Soule leapeth for Ioy at the recordating that Day. Oh sweete Iesus, thou knowes that I am in some comfortable measure (sweet Lord, increase that mesure) willing, yea, desirous to be conformed and made like vnto thee by sufferings, and that be­cause of the glory laide vp for thy members, which in that day shall be revealed. Oh sweet Comforter, thou Holy Spirite, Spirit of Illumination and Sancti­fication, thou testifies vnto my Spiri [...]e (Rom. 8. 16.) that in Christ Iesus, and by vertue of his once suf­ficient suffering, I am reconciled vnto the Father: and thou sweete Spirit opens my mouth with bold­nes to Call, yea, cry vpon God as vpon a mercifull Father, (Galat. 4. 6.) and that with full assurance of obtaining every thing is necessary for Soule and Bo­dy. Mercifull Father, so beholde me continually in thy Sonne (my Saviour) Christ Iesus, as through him continually, I may receiue an ever-flowing Fountaine of Light and Holines, vntill I bee made perfect in my all sufficient Head Christ Iesus. And herevnto (sweete Father) make me continually to bee watchfull, because I am vncertaine at what houre thou wilt come, vnto Iudgement vniversall or particular. And herevnto (Oh my God) stirre vp all thy Elect, (Iewe and Gentile) namely, to be so­ber and watching in Prayer, that so, come thou at the first, second, or third houre, we all may be found well employed in our severall sanctified Callings, Amen: for the glory of thy owne great Name, So[Page 187] be it. Come quickly, sweete Iesus, Amen.

(d) Because wee haue no promise of obtaining any good thing at IEHOVAHS hand, without cal­ling vpon his Name, by true, liuely, and effectuall Prayer, therefore I haue afterwards set apart a di­rectorie vnto Prayer: by whose Introduction and Forme, all Novices in faith may be the easier allu­red to so holy an exercise: an exercise neglected of this brutish Idolatrous age, wherein either People vse it not at all; or else (by the suggestion of a false Spirite) they in the roome thereof doe substitute a false kinde of Invocation, consisting in Vaine Repe­titions and ignorant Babling, thinking (like Idola­trers) that their corporeall speaches shall merite. Leaving that small Tractate to his peculiar place, I here (through the assistance of my good God) do put an end to the Synopsis of holy Hystory. What is (in an [...] competent sort) beseeming the worthi­nes of the Subiect, for that giue thou praise vnto him, that giveth knowledge from aboue liberallie, without dashing the Receiver in the teeth. What any way is vnbeseming the Argument, that shal be mine own, and yet, by Gods grace, no sooner of me seene then disclaimed as an alyane and bastardly fruite. And so beseeching my good God to pardon all my wants, and to giue to the Reader holy Iudg­ment, I here end.