The doctrine of life, or, Of mans redemption, by the seed of Eve, the seed of Abraham, the seed of David, &c. as it was taught in severall periods of time, from Gen. 3. 15. till Christ came in the flesh, to fulfill all typicall prefigurations of him by his death : wherein also sundry other fundamentall points are discussed and cleared from some common mistakes : as Daniels chronologie of seventy sevens, which is cleared from the uncertainty which too many expositors have unadvisedly cast upon it : and about the Jewes calling, that it must not be understand of any return to Canaan, or of their restauration to a perspicuous common wealth any more, but of the calling of a remnant of them to the faith, in the countries where they live dispersed : and with the true nature of our Lords sufferings, with sundry other such like points, as may be seen in the table : propounded by way of question and answer, with annotations thereunto annexed : divided into three parts / by Edward Holyoke of New-England.

The Doctrine of LIFE, OR OF MANS REDEMTION, BY The Seed of Eve, the Seed of Abraham; the Seed of David, &c. as it was taught in ſeverall Periods of Time, from Gen. 3.15. till Chriſt came in the Fleſh, to fulfill all Typicall Prefigurations of him by his Death.

WHEREIN ALSO Sundry other Fundamentall Points are diſcuſſed and cleared from ſome common miſtakes. As Daniels Chronologie of SEVENTY SEVENS, which is cleared from the uncertainty which too many Expoſitors have unadviſedly caſt upon it.

And about the Jewes calling; that it muſt not be underſtood of any Return to Canaan, or of their Reſtauration to a perſpicuous Common wealth any more, but of the calling of a Remnant of them to the Faith, in the Countries where they live diſperſed.

And with the true nature of our LORDS SUFFERINGS: with ſundry other ſuch like Points, as may be ſeen in the TABLE.

Propounded by way of Queſtion and Anſwer, with Annotations thereunto annexed; Divided into three Parts.

By Edward Holyoke of New-England.

Come and ſee,

John 1.46.

LONDON, Printed by T. R. for Nath. Ekins, and are to be ſold at his Shop at the Gun in St. Pauls Church-yard, 1658.

To his Beloved, and much Honoured Brother John Bridges of Hackney Eſquire, and to his dearly Beloved Siſter his wife, and to their Religious and well deſerving Sons Colonel John Bridges, Captain Robert Bridges, Major William Bridges, Matthew Bridges, Brook Bridges, and Francis Bridges Eſquires, peace be multipli •••

BEloved and much honoured Brother, though the Lord Jeſus to whom all things are made ſubject, hath ſeparated us by the great Deep, yet I have you oft in remembrance, and cannot forget our alliance, and indeered love and acquaintance that hath been between us from our childhood, both in the Country, and in the City of London.

You have a great Family, and like to have, through the Lords bleſſing, a numerous poſterity, and my deſire is to ſhew that I have ſome intereſt in them, being alſo my bone and my fleſh, as Laban ſaid to Jacob: and I ſuppoſe you will be well pleaſed, if I endeavour in any thing to further them in the knowledge of the Son of God. This I now preſent unto you and them, was done many years ago for the moſt part, as I think, you may remember, and then I made ſome marginal notes to attend upon the ſeveral anſwers to the ſeveral queſtions that are propounded in the two firſt parts: ſome things I have ſince added concerning the Covenant of God in Chriſt, made with our Fathers in Gen 3.15 and Gen. 9. and Gen 12.1, 2, 3. and in Gen. 17. This I did becauſe of the errors that get quickning in theſe times, and for the ſame cauſe I have affixed divers other weighty and profitable points in the third part of this Treatiſe.

I hope the whole will be a means to ſhew, that the Covenant of God in Chriſt, is one and the ſame in all ages, though the outward adminiſtration differ, and that the Covenant to Iſrael of old was not onely in the carnal, and fleſhly promiſe and covenant, but alſo in the ſpiritual promiſe and Covenant, even the ſame that is now made with us in the new Teſtament of the Lord Jeſus Chriſt, the Son of God. Dear Brother, and Nephews, you have known my manner of life, ſtudies, and endeavours, and I bleſſe the Lord, I have had comfortable experience of that courſe of ſtudy which I have followed: I mean chiefly of the book called the Conſent of Scripture. And let me ſpeak as I think, If men would uſe that courſe of ſtudy, together with the bleſſed Scriptures, it would ſettle in us and in our poſterity, the true knowledge of religion, and the certainty of everlaſting ſalvation.

The whole Scripture and all learning ſhould be contrived unto Chriſt, as Gods ſervant did in the Conſent of Scripture, and ſo Stephen did; he drew all the holy ſtory to Chriſt in Acts 7. and ſo the Apoſtle Paul, he drew all the Law to Chriſt, as Rom. 10 doth make it evident, being conferred with Deut. 30.

Some in New England have ſeen this frame of mine, and have deſired that it might be made more common by printing, and indeed I cannot write ſo many Copies, as to communicate it to you and to that generation, except it be by Printing. It may be you will marvel I dare be ſo bold as to Print it in this evil time, but indeed I dare not but do it, and I believe this labour of mine will talk with many ſorts of ſpirits, and I hope that Gods people will judge the beſt of this my undertaking: other things I have, if the Lords providence pleaſe ſo to order it, that muſt be made more publick, becauſe I have a great deſire thereby to provoke others to the diligent ſtudy of the bleſſed Scriptures.

Dear Brother, and much honoured Nephews, as Salus populi is the care of Magiſtracy; ſo the edification of the Churches ought to be the painfull care of godly Teachers: and we ought to know that Families are little Churches and Common-weals, and the Seminaries of greater Corporations; & that Parents are intruſted with children and ſervants: it is not a ſmall honour that Chriſt hath conferred this truſt on them: and verily, if Families be neglected, the Churches will fail. Let us with all godly induſtry make this promiſe good to our ſelves and poſterity, in Iſa 59.21. As for me, this is my Covenant with them, ſaith Jehovah, my ſpirit that is upon thee, and my words which I have put in thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed, nor out of the mouth of thy ſeeds ſeed, ſaith Jehovah, from henceforth, and for ever: and that this promiſe and covenant may be conferred on you, and on your poſterities for ever, is the affectionate prayer of.

Your aſſured and ever loving brother In the ſureſt bonds, Ed. Holyoke.

Some DIRECTIONS TO THE GODLY READER. For the Reading of the Holy SCRIPTURES.

LEt me be bold, as having obtained mercy of the Lord, to give ſome advice to godly Families.

1. Let children be brought up conſtantly to read all the five books of Moſes knowing it was the Son of God, the Angel of his preſence, the Angel of the covenant that gave Moſes the lively Oracles for his Iſrael. Omit not one chapter, and that which ſome think not ſo uſefull, read ſomewhat the more carefully, believing the Apoſtles Doctrine, 2 Tim. 3.15, 16, 17.

2. Read the 12. firſt Chapters of Gen. often, and after every book of Moſes, read the Epiſtles to the Romanes, and to the Hebrews, or one of them, ſometimes the one, ſometimes the other, becauſe it is ſaid, the Scriptures of the Prophets is the faith of the Nations, Rom. 1, 2, 3. and 16.25, 26. &c. &c.

3. Know that Moſes is the Text, and that the holy hiſtory of the Prophets is an Expoſition of Moſes, and when children, or any young man, though a Scholar, is well verſed in Moſes, and the Prophets, they will more clearly underſtand the New Teſtament, that it hath no new Principles, but then they will ſee that the Sonne of God came to be a Second Adam, and an holy Witneſſe and Teacher of the Truth, ſent down from the Father to be confirmed in his Office of Mediation, and that as Eternall God he taught Moſes and the Prophets, and in this Seat they ſhall behold the face of Chriſt to ſhine like the Sun, through all the Bible.

4. Obſerve, that the Apoſtles do prove their Doctrine from the Old Teſtament, as in the Epiſtle to the Romanes, chap. 1. and 2. and 3, 4. in all the chapters he handles the corruption of our nature, and that great point of the Juſtification of a ſinner, from Geneſis 15. by the evidence of Abrahams faith, and from Pſalm 32. from Davids Teſtimony, and in Rom. 10.5 • 6. &c. from Deuteronomie 30.11, 12, 13, 14. where he opens to us all Moſes, as I have ſhewed in the Dialogue. And he handleth the Doctrine of Election, and rejection, from Geneſis, Exodus, Deuteronomie, and Job • &c.

5. Obſerve, that the Epiſtle to the Gal • thians doth largely: expound Geneſis 12, 1, 2, 3. and know, that Abraham could Teach, and gather Obſervations, and Deductions out of the Promiſe in Geneſis 12. as well as the Apoſtle, and it is evident alſo, that he did ſo, for the inſtruction and comfort of all his Houſhold and poſterity, as the book of Job with Geneſis doth witneſſe.

6. Obſerve, that the Epiſtle to the Hebrews doth lead us through all the old Teſtament from the firſt of Geneſis to Malachy, yea further even to the ſtories of the faithfull Martyrs, in the Macchabees, and from Dan. 7.8, 10, 11, and 12 chapters: the events of which chapters for a great part are after the Propheſie of Malachy, in the ſtory of the Macchabees. &c.

7. Obſerve, that the Apoſtle Peter, being an Apoſtle of the Circumciſion, doth in his Epiſtles allude much to the phraſes of the old Teſtament, and ſo doth Judas Thaddaeus in his Epiſtle, and both Peter and Thaddeus doe ſhew, that as there were falſe Prophets of old, that ſpake from the old Serpent, ſo there ſhould be ſuch under the New Teſtament, that would reſiſt Chriſt and his Mediatorian Kingdome, as Cain, Balaam and Kore did.

8. Obſerve, that the Apocalyps doth exceed in this way of expreſſing things, by ſelected words and ſentences, from the old Teſtament, and from old events, and from the low Jeruſalem, to open new matters, concerning the Church of the new Jeruſalem from heaven, and of the deſtruction of the enemies thereof, and thus all the Revelation muſt be expounded, and whoſoever doth not ſo will miſſe.

9. I would yet give further direction to young men, yea to young Scholars. Firſt reading of the bleſſed Book of God, as it lies in order, by 14 chapters a day, by which means the Bible is read over in three moneths. In the ſecond reading, confer the Genealogie, and the Chronologie, as in the Table prefixed, which will ſhew you what principall men lived in ſuch a ſtate of time, and moſt of the men are Fathers to our Lord Jeſus Chriſt, of whom he took humanity, and it ſhould delight us to know his Genealogie: and all the other names of perſons are conſiderable as attendants on his ſtories. And I wiſh that young men would tranſcribe the Table of our Lords Genealogie, twice or thrice over, it would teach them more than they are aware of, and imprint things in their mind. It is but one page, no great matter to do.

10. Then to make uſe of the Genealogie of Noah's ſonnes, and Nephews for Geography, which will much help the underſtanding, ſo that one moneths Meditation at times upon theſe two Tables, will furniſh you with plentifull n •• ions, and with ſuch a ground work, that you cannot but make uſe of them all the dayes of your life▪ and in this manner read it the third time, and the fourth, and by thus doing you will come to a ſweet taſte and reliſh of the phraſe of the holy Scriptures, which will be of more uſe to your mind and heart, than you can at firſt conceive, I know this counſel and exhortation is of God, and to help your proceeding, you have the holy Chronologie ſet down in many varieties of expreſſions, to ſtir delight in the ſtudy of the Scriptures.

11. in the Table of Genealogie, you have the times (though briefly) ſet down, in which are ſhewed, what Prophets lived in the times of the Kings of Judah: in your ſecond, and third, and fourth reading the Bible, endeavour to bring the Prophets to their proper times with the Pſalms, it will be much to edification. And remember that, becauſe men mind not Genealogie, Chronologie, and the Geographie of the Scriptures, they fail commonly in their Narrations.

12. The Dialogue Will ſhew you what was the Doctrine of Chrift touching mans Redemption in every age, to the veſſels of mercy, his ſeverity to the ſeed of the ſerpent, for deſpiſing and perſecuting the Profeſſors of this bleſſed Doctrine.

13. Conſider, that the Kingdome of God in Christ, the ſeed of the woman, and the ſecond Adam is the matter of all the Bible: Adam had that theam to preach on for 930 years, and Sem, the ſacrificer to Jehovah, God moſt high, taught this Doctrine 500 years after the Flood, and confirmed Abraham in that Doctrine 75 years, and conſider that all the larger writings that were breathed by the holy ſpirit teach no other matter but this, and giveth promiſes of grace for accepting this, and puniſhments for contempt of this all Cains poſterity periſhed in the Flood, then the Babel-builders, then Jeroboam, and the ten Tribes, and the people of Judah were afterwards burned by the wrath of Chriſt for deſpiſing this Doctrine of life: and after this great ſalvation was preached by the Lord himſelf, and confirmed by his hearers with all gift • , of the ſpirit: the Jews for contempt thereof were caſt off, and the world was given over to Arrius, Turk and Pope.

Objection, If a man read ſo much at a time, as you have now preſcribed, he will not remember, and ſo not pref •• , and a man had better read a chapter in a day, and meditate on it.

Anſwer, I know it is a moſt ſweet and heavenly mercy to underſtand what we read, but if a godly heart endued with courage will take this courſe for one year, in his youth, the phraſe and courſe of the holy Scriptures will be the more familiar to him, and his knowledge, underſtanding, and affections will far more increaſe (through mercy) then in reading a chapter or two in a day, and at laſt he will remember ten times more, than reading a little.

2, And let none ſay, that fourteen chapters a day will hinder time in our callings, for an hour and a quarter in a day will read fourteen chapters and Pſalms one with another, and what is that? we may purchaſe wiſdome with the loſſe of a little ſleep, eſpecially in a morning, it is ſaid, Buy the truth, bu • ſell it not, &c. and redeem the time, for the dayes are evil. I doubt not he that will be conſtant, will ſay, it is as profitable an hour, as ever he ſpent.

3 I take it for granted, that he that will hearken to this counſell muſt be godly diſpoſed and full of courage, for Chriſt our Lord doth give to his ſervants, not the ſpirit of fear and ſlothfullneſſe, but of courage, of love, and of a ſound judgement: I confeſſe that Gods people had need be backed with heavenly ſtrength in this degenerating time to meditate in the Law of God day and night: But a good heart muſt mind what Chriſt ſaid to Joſhua, chap. 1. (and he had as much buſineſſe in his hand as any man that now liveth) Oh that I could perſwade young men to trace me in all theſe directions, I know the Lord would then bleſſe them.

4 I have heard of a godly man in London, that did read over the • ib • e twelve times in one year, and that made him ſo prompt as he was in the holy Scriptures, and yet he was diligent in his calling, and died wealthy: he pleaſed not himſelf in much ſteep, and ſhunned unneceſſary pratling diſcourſes, and vain, frothy company: he was of a ſober, and ſtayed converſation, his name was Mr. Roger Cotton, a Woollen Draper in Canning ſtreet.

But alas, there are but few at this day, that do ſearch into Gods word, the wealthy, and principal of ſtate, remit that work over unto others, as a baſe work for themſelves to regard, but God doth greatly chastiſe the world for this neglect, and Hoſea from God, doth thus complain of the people of Iſrael. I have written to him the great things of my Law, but they were counted as a ſtrange thing, Hoſea 8. read chap. 4.

5. I pray the beloved Reader to conſider, that theſe dayes, are dayes of triall, of ſhaking and winnowing, both of the outward and inner man, and that Satan, is a great Malignant, both of godly parents, and their children, and that he labours to plunder them of an able, godly, and learned Miniſtery, and of the Sabbath, and of the ſeals of the Covenant, yea, of the Covenant it ſelf (as touching their infants) and Satan would not have children catechiſed by forms (which was yet the prctiſe of the Apoſtles times, Heb. 6.1, 2, 3.) that ſo they might be a prey to every foul ſpirit, but the Lord our God will rebuke Satan and all his inſtruments.

6. Conſider there hath been ever, and in theſe dayes is an aptneſſe to depart from the Goſpel of Chriſt, but that neither we, nor our poſterity ſhould apoſtate publick and private ordinances must with all godly care be attended. All cannot be Angels of Churches, and the Angels of Churches receive gifts and graces from Chriſt for the good of the Church. It was an holy wiſh in Moſes, to ſay, I would all the Lords people were Prophets, and that he would put his ſpirit upon them, and who is but would ſo wiſh? but yet ever ſince the world began, Chriſt in his adminiſtrations never did it, nor ever will, therefore they that deſpiſe ordinances, it is of Satan, and alſo for men to think they are above the holy Scriptures, and need them not, and that therefore they look for new Apoſtles, this is alſo moſt certainly of Satan the old liar and deceiver.

7. Let all ſuch at neglect the Ordinances of Chriſt and the bleſſed Scriptures, pretend never ſo much illuminations, and Revelations of the Spirit, and new light, &c. all ſuch vanity, is but Ignis fa ••• s, thus, even thus did the old Serpent deal with our firſt Parents, but Chriſt, that reſtoreth all things, ſaith to his diſciples and children, To the Law, Iſa. 8.28, 19.20. and to the teſtimony, and if men ſpeak not according to it, there is no morning light in them, it is alſo ſaid.Pſal. 138. • . The Lord hath magnified his word above all his name, and alſo hath ſaid in his new Teſtament, Search the Scriptures John 5. &c. &c. They are not worthy the new name, by which God hath called his choſen, I mean the Chriſtian name, that ſet light by the word of Chriſt, and a godly, learned, teaching Miniſtery.

8. They that look for new Apoſtles, and are not content with the Scriptures of the Prophets and Apoſtles, Chriſt never prayed for ſuch, he prayed for them that believe in him, through their word and preaching, John 17. that makes the Spirit of Christ, (he foreſaw this evil) to admoniſh us to be mindfull of the words and commandements of the Apoſtles, and he that knoweth God, heareth the Apoſtles, and they know not God that do not hear their doctrine, and the apostle Paul ſaith, That he with the other were the last Apoſtles, 2 Pet. 3.2.1 John 4.6. 1 Cor. 4.9. Judas Thaddeus 17.

9. Their faith is not worth a ruſh that neglect or reject the Scriptures of the Prophets and Apoſtles,Epheſ. 2.20. the holy doctrine of our Lord Jeſus Chriſt with which he inſpired, and ſent his apoſtles to preach to all nations, is moſt pure, glorious, and full of all conſolation, and they filled the world with the fruit of their doctrine, which hath remained to this day, and ſhall to the end by a faithfull ſucceſſion of an holy miniſtery, 1 Cor: 11: 26.

Brethren, beloved, you know who ſaith, What ſingular thing do ye? An unbeliever; and a miſbeliever will provide meat, drink and cloathing, and lay u • what they can for their children, and will give wages to their •••••• ts, and it is well ſo to do, but what ſingular thing do ye • do that which none of the • will do, let your children which Chriſt hath truſted you with, and which you have born to him (let Satanical ſpirits blaterate what they will) be precious to you,2 Iohn 4. Ezek. 23.37. Deur. 6.6, 7. train them up in the bleſſed Scriptures, that you and they may be bleſſed, as thoſe two bleſſed and godly Matrons, the mother and grandmother of Timothy, and alſo be carefull of your ſervants, that they may bleſſe God for you, when God ſhall viſit their hearts: and know this ye godly Parents and Maſters,An acute aphoriſm of that R • man of God Mr. John Trap Ye are really, what ye are relatively.

10. You ſee what leaven is laid by the marked of the Beaſt, the Papiſt, and by the Anabaptiſt, and the wretched Gorton, &c. &c. If the honour of the word of God, the bleſſed Scriptures be glorious with you, if the glory of the Churches of Chriſt be of any value with you, if the glory and comfort of the Covenant of God in Chriſt, be of account with you, teach your children unweariedly the ſweet Scriptures, that they may be delivered from the vanities and idols of theſe inchanters.

11. But above all, Popery is to be taken heed of, and indeed the Dialogue was and is chiefly intended againſt it, It is the greateſt myſterie of iniquitie in the world, and the most bewitching; for there is nothing in it, but will pleaſe an unregenerate and carnall heart.

The Papiſt will have people to believe the Church of Rome is the mother of all Churches, and all muſt be ſubject to her, and they have great ſhews, and outward glory to perſwade, and falſe authority to compell men ſo to eſteem her.

It is true, at the firſt the Church in Rome was a famous Church & a worthy daughter of the heavenly Jeruſalem (which is the mother of all true Churches) and ſhe was a noble off ſpring of the moſt high Sacrificer, Rom. 16.17. but when ſhe would not keep her place, but cauſed ſcandala from the Apoſtles and Prophets doctrine and would be above her Father, and her mother, and all her ſiſters, by playing the imperious whore in her Fathers houſe,Lev. 21.9. then ſhe loſt her true glory, and burning ſhall be her end.

But yet Papiſts will plead for their mother, but we muſt not yield them motherhood in that ſenſe as they would have it, we may yield them by the authority of the Scriptures, that Rome is called a Woman, a Mother, and ſet forth by outward ornanaments moſt glorious and dazelling to the carnall eye: but yet further, (and that marres all) ſhe is called a Whore, and mother of fornications. I will tranſcribe the Scripture, Apoc, 17: 4. And the Woman-Whore (verſe 1.) was arrayed in purple and ſcarlet-colour, and decked with gold and precious ſtones, and pearls, having a golden cup in her hand full of abominations and fil • hineſſe of her fornication, and upon her forehead a name written, Myſterie: Babylon the great, the mother of fornications, and abominations of the earth. That chapter is againſt the ſeven-Mountain city, which city, when Saint John wrote, reigned over the Kings of the earth, Revel- • ation 17. ult.

Thus the Spirit ſpake to the ſeven Churches of Aſia, of Romes motherhood, and it is beſt, that all people take motherhood in that ſenſe, as the ſpirit taught the churches: ſo it is charged upon us, Apoc. 2. and 3. for if we do not, better we had never been born.

The true mother of all the faithfull is not ſo manifeſt to be known, but the mother of fornications and abominations is as apertly deſcribed by the Spirit, that it is a wonder, (but that Gods counſell muſt ſtand, Ap c. 13 8.) how men ſhould miſſe to know the one or the other? But why do I ſay a wonder, whereas the truth of the Goſpel of Chriſt is called a Myſterie: and ſo the falſhood of the Kingdome of Satan in the Beaſt like a Lamb, is called a Myſterie, and ſo much the more it is a myſterie, becauſe in the falſe Church, there is a deepneſſe of Satan, in mannaging his Kingdome, that he doth in many things aſſimulate the true Church, there is a notable inſtance of this in Prov: 8. and 9.

Prov. 8. Wiſdome (in the true Church) ſtandeth in the top of the high places, by the way, in the Places of the paths,Jer. 7.2 and 17.19. ſhe crieth at the gates, at the entry of the city, at the coming in at the doors, O ye ſimple, underſtand wiſdome, chap. 9. Who ſo is ſimple, let him turn in hither, as for him that wanteth underſtanding, ſhe ſaith to him, Come eat of my bread and drink of the wine which I have mingled; forſake the fooliſh and live, and go in the way of underſtanding, &c. &c.

Prov. 9.13. A fooliſh woman is clamourous ſhe is ſimple, and knows nothing, notwithſtanding, ſhe ſitteth at the door of her houſe, on a ſeat in the high places of the city, to call Paſſengers, who go right on their way. Who ſo is ſimple, let him turn in hither; and as for him that wanteth underſtanding, ſhe ſaith to him, Stollen waters are ſweet, and bread eaten in ſecret is pleaſant: but he knoweth not, that the dead are there, and that her gueſts are in the depths of Hell.

Wiſdome ſtandeth in the high places of the city, in the places of the paths.

So doth the fooliſh woman ſit at the doore of her houſe, on a Seat in the high places of the city (the more is the pity that ſhe hath ſuch toleration) the falſe Church will advance her ſelf to be more eminent, and too often ſhe is ſo eſteemed of all thoſe that follow the Luſts of the fleſh, the Luſts of the eye, and Pride of life.

Wiſdome ſweetly inviteth, and cryeth to the ſonnes of Men, to hearken to ſound wiſdome and underſtanding.

The fooliſh woman will exceed, for ſhe will be clamorous, conſider the ten Tribes,1 Kings 15. they all proteſted, they worſhipped God that brought them out of the Land of Egypt, when they worſhipped the Devils of Dan and Bethel. Will you behold another clamorous company of the fooliſh Woman, Achabs, and Jezabels Prophets. And yet lift up your eyes, that you may behold another company, but they were learned Reconcilers, and Moderatours of Baals and the Temples Religion: therefore I may not call them fools, for they were Prieſts Prophets, Dreamers, Diviners, Inchanters, Sorcerers, Jeremiah 26. Jer. 7. They could bu • n incenſe to Baal, and yet come to worſhip in the Temple. 8, 9, 10, 11, and 27.9 And I ſhould do them wrong, if I ſhould not remember another multitude of clamorous fools, the worſhippers of Diana, Acts 19. read Apocalyps 13.12.13, 14, 15, 16, 17.

Wiſdome ſaith, ſhe will teach the ſimple underſtanding: And ſo the fooliſh woman of the ten Tribes pretends to teach the ſimple underſtanding (babbling againſt Judah) that they had the truth.

Wiſdome, ſaith ſhe hath bread and wine for thoſe that do attend her.

The falſe company ſaith, they want not pleaſant bread and ſweet waters for their gueſts.

The ten Tribes thought the Religion of Jeroboams Calves better, ſweeter, and pleaſanter, than the Eternal wiſdomes Religion of the Temple, unto which they were ſo earneſtly and Pathetically, and comfortably invited, in the nine former chapters of the Proverbs, and by all the Prophets, and were Proud, Scornfull, and ſtubborn Deſpiſers of all the Prophets Admonitions. But what came of all the gueſts that followed this clamorous fooliſh woman? What became of Jerobams houſe, of Baaſaes of Omries, of Jehues, &c.

Thus, as the Apoſtle ſpeaketh in his dayes, ſo it hath been ever, and will be ſtill, That Satan transformeth himſelf into an Angel of light: So it is not a ſtrange thing, that his Ministers can transform themſelves, as if they were the Miniſters of Righteouſneſſe. Thus we have a brief Compendium of the myſterie of godlineſſe, and of the myſterie of iniquity, and nothing in the world can deſcribe theſe two unto us, but the Holy and Bleſſed Scriptures, and to this day this hath been the Controverſie between Chriſts two faithfull Witneſſes in the Reformed Churches, in their Teaching, Writing, Profeſſion, and Sufferings againſt the falſe Lamb, and his worſhippers.

Now in this caſe, what ſhould we do, ſay unſtable and carnall hearts; we know not what courſe to take, we are in a ſtaggering condition: truly unſtable Soules, are ever ready for the wolfs mouth, a fit prey for the ſmooth, ſubtil Serpent, and his ſeed. People muſt be conſtantly admoniſhed: weaken Popery, weaken all: this the Layalans know well enough. Turciſme is no myſterie, and all the unclean ſpirits of errour, is no myſterie.

Therefore in few words, O ye godly Families, ſtudy the holy Scriptures, they are the Inheritance of all the Iſrael of God. And verily, the moſt faithfull Witneſſe hath ſaid, (and then he ſpake of the old Teſtament) Ye erre not knowing the Scriptures, nor the Power of God. Miſbelievers know not God: Wherefore, if ye cry after knowledge, and lift up your voice for underſtanding,Prov. • . if ye ſeek wiſdome as Silver, and ſearch for underſtanding as for hid Treaſures, then certainly you ſhall underſtand the fear of the Lord, and find the knowledge of God; for the Lord giveth wiſdome, and out of his Mouth in his holy Scriptures cometh knowledge and underſtanding. And this alſo will follow, That no weapon that is formed againſt you ſhall proſper, and every tongue that riſeth in Judgement againſt you, you ſhall condemn: this is theThis is a rich and great heritage. Heritage of the ſervants of Jehovah, and their Rghteouſneſſe is of me ſaith JEHOVAH, Iſaiah 54.17.

To conclude, it is ſaid, he that asketh receiveth, he that ſeeketh findeth,Mat. 7. and to him that knocketh it ſhall be opened. The ſecret of Jehovah (that is, the Miſterie of Chriſt) is with them that ſear him, and his Covenant to make them know it. He will cauſe the meek to go according to right, and teach the humble his way, Pſalm 25.

Two or three Directions concerning the reading of the following Dialogue.

Firſt read the Text of it often, to ſee how things in the courſe of the Bible follow one another; then the margins at your leaſure for explication.

2. Let none be diſcouraged at the largeneſſe of this Dialogue, for it is not intended, that children or any ſhould learn it without book, but the ſubſtance of it they will have in their minds before they be aware. For,

1. Hereby a faithfull mind, that hath his wits exerciſed in the word of righteouſneſſe, will often in a day runne over all the Bible in ſundry varieties, if he mark the Chronologie, and the chief perſons in the Genealogie: for by marking the times, and the perſons that lived in thoſe times, he will remember their ſtories, as it is common to do in worldly affairs.

2. I have not cited every verſe to the chapter I mention, becauſe I would have the Reader to mark the coherence of things the better, and though the verſe be not named, yet ſome part of the chapter is expreſſed: and you are to remember, that the holy Apoſtles, when they cite a Text, they name onely the Prophet, or more generally the Scripture, not naming the Prophet, Rom. 9.13.15, 17.25. 1 Pet. 2.6 &c.&c.

And obſerve that Speech, John 15.25. The Pſalms are called their Law: that term hath deep Meditation; for the term Law comprehends all the Scriptures, and the Doctrine of ſalvation by Chriſt, and that ſaying of James 4.5. Do ye think, that the Scripture ſaith in vain, the ſpirit that dwelleth in us, luſteth to envy, but there is no one particular Text in all the Bible, that hath thoſe words, and yet the whole Book of God (and I think every particular Prophet) doth ſhew this corruption of our nature, that the Spirit, that dwelleth in us luſteth to envy. And where the verſe is cited, you may miſſe of that edification which you may attain, unleſſe you mark the ſcope, for the holy Spirit doth in divers verſes drive to one chief Concluſion, therefore you muſt conſider many verſes, and it may be the whole chapter, before you find the true ſenſe of a verſe.

I will not excuſe my want herein, in not citing every verſe, But beloved, all my labour is to gain this of you, to delight in all the Bleſſed Book of God. And if this effect be attained, I ſhall think my labour well beſtowed: and out of this deſire, I hope, it may come to paſſe, I may be encouraged to do you further ſervice.

E.H.

CHAP. I.

OF the UNITY of the GOD-HEAD, AND TRINITY of PERSONS.

Alſo of their Properties and Workes.

Q Ʋeſtion, I. What Scriptures do ſhew the Ʋnity of the God-head, and the Trinity of Perſons, with their properties and workes?

Anſw. very many, of which I will propound only ſome to conſideration.

Deut. 6.4. Heare O Iſrael, the Eternall our God, the Eternall is One. Gen. 1.1.2.

In the beginningIf the knowledge of God in Trinity had not been the ground of life, God would never have declared himſelfe to us in the plurall number, for his eternall wiſdome fore-ſaw what warrs would come for that, betwixt Jewes, Turks, and Arrians, and his true faithfull ones, and God the God of peace would never have placed a name plu • all in his firſt Scripture, but for peace to life, to the fallen Sons of Adam. Elohim [Gods] he created the Heavens and the Earth; And the Earth was without forme, and void, and darkneſſe was upon the face of theThe Spirit of Elohim is ſometimes called the Spirit of God, the Father, 1. Joh. 4.13. Apoc. 11.11. and ſometimes the Spirit of the Son, Gal. 4.6. Rom. 8.9.1. Pet. 1.11. becauſe it proceeds as well from the Son as from the Father, Joh 14.16.26. compared with Joh. 16.26. deep, and the Spirit of Elohim, [Gods] moved upon the face of the waters.

In the beginning was the WORD, and the WORD was with God, and the WORD was God, the ſame was in the beginning with God. All things were madeA •• things were created by him, and for him, Col. 1.16. conſider that Gen 1. & 2. ſhewes that, and all the reſt of the Bible ſhews this. by him, and without him was made nothing that was made: In him was life, and the life was the light of men, Joh. 1.1.2.

And Elohim ſaid, Let US make man according to OUR Image, Gen. 1.26.

And Jehovah ſaid, The man is become as one of US, Gen. 3.22.

And Jehovah came downe to ſee the City and Tower, and Jehovah ſaid, let US go downe, Gen. 11.7.

And it came to paſſe, when they, Gods [Elohim] cauſed me to wander, Gen. 20.13.

He built an Altar there, and called the place El-Bethel, becauſe there they, Gods, appeared unto him, Gen. 35. 7.

But none ſay, where is the Puiſſant my Makers, Job. 35. ſee Braughton on Job.

Let Iſrael rejoyce in his Makers, Pſal. 149.2

Thy Maker is thy Husbands, Eſa. 54.5.

Remember thy Creatours, Eccl. 12.1.

By the WORD of Jehovah were the Heavens made, and all the hoſts of them by the SPIRIT of his mouth, Pſal. 33.6.

I am with you ſaith Jehovah of Hoſts, with the WORD by whom I made a covenant with you, when yee departed out of Egypt, and my SPIRIT remaining among you, that yee ſhould not feare, Hag. 2.5.

Go and teach all Nations, baptizing them in the name of the Fether, of the Son, and of the Holy Ghoſt, Mat. 28.19.

For there are Three which beare record in Heaven the Father, the WORD, and the holy Ghoſt, and theſe three are one, 1. Joh. • .7.

Yee worſhip yee know not what, we know what we worſhip, for ſalvation is of the Jewes, but the houre cometh, and now is when the true Worſhippers, ſhal worſhip the Father, in Spirit and truth, for the Father ſeeketh ſuch to worſhip him; God is a Spirit, and they that worſhip him, muſt worſhip him, in ſpirit and truth, Joh. 4.22.23.24.

Jer. 10.1. Heare yee the word which Jehovah ſpeaketh unto you, O houſe of Iſrael.

2. Thus ſaith Jehovah, learne not the way of the Heathen, and be not diſmayed at the ſignes of the Heavens, for the Heathens are diſmayed at them.

3. For the cuſtomes of the people are vaine, for one cutteth a Tree out of the Forreſt: the worke of the hands of the workman with the ax.

4. They deck it with Silver and Gold, they faſten it with Nayles and with Hammers; that it move not,

5. They are upright as the Palm Tree, but ſpeak not, they muſt needs be borne becauſe they cannot go, be not affraid of them, for they cannot do evill, neither is it in them to doe good.

6. For as much as there is none like unto thee O Jehovah, thou art great, and thy name is great in power.

7. Who would not feare thee, O King of Nations? for to thee doth it appertaine, for as much as among all the wiſe men of the Nations, and in all their Kingdomes there is none like unto thee..

8. But they are altogether bruitiſh and fooliſh; the ſtock is a Doctrine of vanities, 9. Silver ſpread into Plates is brought from Tharſhiſh, and Gold from Ʋphaz; the work of the Workman, and the hands of the Founder, blew and purple is their cloathing, they are all the works of cunning men.

10. But Jehovah is the true God, he is the the living God, and an everlaſting King, at his wrath the earth ſhall tremble, and the Nations ſhall not be able to abide his indignation.

11. Thus ſhall yee ſay unto them, the Gods that have not made the Heavens and the Earth, even they ſhall periſh from the Earth, and from under theſe Heavens.God gives raine, and he witholds raine, Deut. 11.14. Amos. 4.7. Pſal. 147. Sing unto Jehovah who covereth the Heavens with clouds, read Job. 36. & 37.

12. HE hath made the Earth by his power, he hath eſtabliſhed the world by his wiſdome, and hath ſtretched out the Heavens by his diſcretion,

13. When he uttereth his voice, there is a multitude of waters in the Heavens, and he cauſeth the vapours to aſcend from the ends of the earth, he maketh lightnings with raine, and bringeth the wind out of his Treaſures.

14. Every man is bruitiſh in his owneVaine man would be wiſe, though man be borne a wild aſſe colt, Job. 11.12. knowledge, every founder is confounded by the graven Image, for his molten Image is but falſe-hood, and there is no breath in them.

15. They are Unity, and the work of errours, in the time of their viſitation, they ſhall periſh.

16. The Lords portion is his people, Jacob is the lot of his inheritance, Deut. 32. how gracious is this reciprocation. See the uſes that the Saints ſhould and have made of it, Pſal. 73.16. & 119.57 Lam. 3. Chriſt is the portion of the faithfull, and they are his portion. The portion of Jacob is not like them, he is the former of all things, and Iſrael is the tribe of his inheritance, Jehovah of Hoſts is his name.

Jer. 23.23. Am I a God at hand ſaith Jehovah, and not a God afarr off? can any hide himſelfe in ſecret places, that I ſhal not ſee him, ſaith Jehovah? do not I fill Heaven and Earth, ſaith Jehovah?

Pſal. 135.6. Whatſoever pleaſeth Jehovah he doth in the Heavens and in the Earth, in the Seas and in all deep places, vid Dan. 4.34.35 & Ephe. 1 11.

QƲeſtion, 2. What may be learned from theſe Texts.

Anſw. Theſe Scriptures teach us to know the moſt glorious God in his nature and properties, in his works of Creation and providence: Alſo the Unity of his eſſence; and that there is a diſtinction in the unity of eſſence, by which deſcription wemay plainely ſee that he cannot be likened to any thing, nor any thing made like to him; Therefore all Idolls and Images of him are vanity and wicked, and are to be abhorred, and that he only is to be feared, beleeved in, worſhipped. &c. And all this will more cleerely appeare by certain poſitions which may be gathered out of theſe Texts. QƲeſt. 3. Which be they?

Anſw. 1. Theſe Scriptures teach us that God is a Spirit moſt perfect and infinite, and therefore impoſſible to be conceived of us as he is in himſelfe; and therefore we muſt content our ſelves with ſuch a knowledge as he hath, in his word, revealed to us, according to our capacity, in his names and properties.

1. His names are,It is good to obſerve how the attributes and titles are taken one for the other, as Deut. 18.13. Mat. 5 48. So that Elohim, Jehovah, and Father are all one, and ſo we ſhall finde in other Scriptures.

Theſe names, titles, and properties, do expound the proeme of the decalogue, and the firſt commandement, and the Proeme of the Lords prayer, and the firſt petition.

Elohim. Jehovah, Adonaj, Shaddaj, Jah, Tzur, &c. which ſignifie the Mighties; the eternall being of himſelfe; and the giver of being to all things elſe; the Stay of the World; the All-ſufficient the giver of life and breath; the Rock, &c. theſe and others are abridgments of the Bible, and the Bible a commentary on them,

2. His properties, ſome of them are incommunicable, and ſome communicable; the incommunicable are ſimpleneſſe (or unmixedneſſe) infiniteneſſe, eternitie, omnipotency, unchangeableneſſe, immeaſurableneſſe, &c. no creature hath theſe.

3. The properties communicable, are, being, life, goodneſſe, power, wiſdome, juſtice, holineſſe, truth, mercy, &c. Theſe he communicateth to his creatures, yet they are but in a meaſure in them as qualities, but in God eſſential, in the creatures weak and imperfect, but in him each of them is infinite in all perfection, and by theſe things in the creatures which we ſee and perceive, the inviſible things of God are underſtood; Some call theſe, names and properties, titles and attributes.

4. Theſe Scriptures affirme that there is one God, and but one, for there can be but one infinite and eternall being, Creatour and Governour.

5. The diſtinct perſons in the God-head, are from theſe Scriptures to be learned, the Father, the WORD, and the holy Spirit. Other Scriptures do further direct us how they are diſtinguiſhed by their order, properties, an works.

1. By their order, the Father is the firſt perſon of himſelfe, the Son is the ſecond perſon, only of the Father, he holy Ghoſt is the third perſon from them both. 2. By their properties,Joh 1.14. Joh. 15.26. the Father from all eternity begetteth the Perſon of the Son, the Son from all eternity is begotten of the Father, the holy Spirit from all eternity proceedeth from them both; Theſe are incommunicable properties in the Perſons, the Fathers relative property is to beget, and not to be begotten, and therefore he is the firſt perſon in order; ſo, for our better conceiving, we may ſay, a Perſon in the God-head is a ſubſiſtence or a being, conſidered in his relative property. (A) 3. By their works, to the Father is aſcribed creation, election, predeſtination, and adoption; to the Son redemption, to the holy Ghoſt ſanctification. Again, the beginning of every action is given to the Father, the diſpenſation to the Son, the perfection and conſummation to the holy Ghoſt, theſe in ſome reſpects may be ſaid to be communicable properties in the perſons.

The reverend Mr. Richardſon, Mr. Yates, and Mr. Antony Wotton, &c. Alſo it muſt be conſidered that every title, attribute, or property, that in generall is ſpoken of the Deity, is ſpoken of, and attributed to each perſon; as the Father is Jehovah, ſo is the Son, ſo is the holy Ghoſt, Joh. 12.41. Act. 28.25. conferred with Eſai. 6.3. to 10.

The Father, the Son, the holy Spirit be one, co-eſſentiall and co-eternall, infinite and unchangable, &c. And ſo in the attributes, juſt, holy, good, mercifull, &c. each perſon is ſo infinitely and unchangably, &c.

Alſo in reſpect of the Creatures, the attributes are communicable to each Perſon, as the Son is called Father, Eſai. 9. So it may be ſaid of the holy Spirit who begetteth and reneweth us by the word of truth, the Father is our teacher, and ſo the Son, and ſo the holy Spirit, the Father ſanctifieth, the ſon ſanctifieth, the holy ſpirit ſanctifieth.

Therefore it is very uſefull to obſerve two things in the perſons, their co-operation, and diſtinct manner of working, the one is neceſſary in regard of this, that they have the ſame eſſence, and therefore cannot but co-worke in every thing; the other is, likewiſe, as neceſſary, becauſe each perſon hath his diſtinct manner of ſubſiſting. All operation flowes from their eſſence, co-operation from their unity in it, and diſtinct manner, from the diſtinct manner of their ſubſiſting. One eſſence, one operation: and Three being One, muſt needes work inſeparably, and one being Three muſt needs worke in a diſtinct manner.

6Through faith we underſtand that the worlds were builded by the word of God, that the things which are ſeen, are not made of things which had appearance, Ebr. 11. 6 It is the thrice holy Jehovah, the Father, the Son, and their ſpirit, all Three one infinite nature, that hath created the heavens, and the Earth and Seas, and all things in them, whether viſible or inviſible, in a ſweet dependency of order. And He the Eternall Being, gave them all their being with perfection of qualities that (B) was fit for each creature in its order and kinde

7 It is the ſame everlaſting God, that in his providence from the beginning to the ending, doth in a moſt holy, juſt, wiſe, and mercifull order, preſerve and govern all things with all their circumſtances in the heavens, earth, ſeas. (C) Therefore called an everlaſting King. But this King and (D) Kingdome is more ſpecially to be underſtood of the ſon of God, as Mediatour, to whom the Father hath committed all authority and power. Ʋt infra,

8. The true God being thus glorious, and a ſpirit infinite, is therefore impoſſible to be perceived by our ſenſes, or comprehended in the ſhort ſpan of our underſtanding; for hee is like to nothing in heaven earth or ſeas, neither can all the wiſeſt men of the world, make any thing like to him: but if any think ſo to do, they dote, and are folliſh, and vain, (as Iſui 40. and many more Chapters do ſpeake) and their images are no Gods (E) nor reſemblances of him, but works of errours and lyes. They can do neither good nor evill, thoſe that make them are like unto them, and ſo are all that put their truſt in them. And all that worſhip God by them are (F) haters of the eternall God, and are hated and accurſed of him.

9 Here it is ſhewed that Gods worſhip is cheifly ſpiritual, (G) and all outward worſhip, otherwiſe then hee hath appointed, is hatefull and abominable and uncomfortable; as here and in other ſcriptures, ceremonious, and ſuperſtitious, vanities and makers of images, are reproved as bruitiſh ſenſeleſſe and hopeleſſe.

10 God being One, and none other beſide him the ſupream Governour, whoſe is the Kingdome and power over all things, he is only to be feared, loved, truſted in, prayed unto and obeyed; therefore he hath given us ten commandements, with this entrance, That he is Iehovah our (H) Elohim, the Eternall, the Mighty God, our creator and Redeemer, and he hath taught us to pray to him, who is the everlaſting father, from whom all helpe comfort and defence cometh, and is to be prayſed and glorified in all his workes of goodneſſe, mercy, wiſdome, juſtice &c.

11 God being a moſt ſimple, ſpiritual, eternall, and infinite Nature: It followeth that he ſeeth at one inſtant, and togegether, paſt, preſent, and to come, all things in heaven, earth and ſeas. There is nothing ſo inviſible to our eyes in any place, or ſo ſpirituall to our underſtanding, but he ſeeth every particular. Nothing is ſo ſecret as the imaginations of our thoughts, yet God ſeeth them. Many uſes hence, an underſtanding and beleeving heart will make for ſpirituall obedience, and carefull watchfullneſſe over his whole man. Pſal. 139. all of it, and 119 168. Job 31.4. 1 Chron. 28.9. Men not underſtanding or not beleeving, ſay in heart, there is no God, or like the wicked in Job, chap. 22, and Pſal. 94. Who ſay, Jehovah ſhall not ſee, the God of Jacob will not regard. But God doth both, as the Pſalme is notable. Secondly, Hence a world of outward Chriſtians, do ſhew themſelves but Atheiſts. Yea thirdly, The godly, not ſeriouſly and conſtantly conſidering this, fail much in their ſincerity for holy and juſt obedience.

12. Another ſingular uſe is for afflictions, When wee have any cauſe of fear, wee may be preſerved, that this paſſion do not too much aſſaile us; by meditating often, wee may be throughly acquainted with (I) our God, his titles, properties, and attributes, both incommunicable and communicable: Alſo of his works of creation, redemption, and Government; in any evill felt or feared, we may quickly turn and ſeek to god, and ſo may not fear above meaſure, as David ſaith, (K) They that know thy name will truſt in thee, Pſal. 9.10. Againe, When I was afraid, I truſted in thee, Pſal. 56.3. Remarkable alſo is this in Jehoſaphat, 2 Chron. 20.12. Alſo tranſcendent in thoſe three noble confeſſors, and Martyrs, Dan 3.16.17.18. So in all temptations, yea in death it ſelfe. Theſe things when they are well graffed, and as nailes faſtned in our ſoules, will prepare us to contentedneſſe in all adverſe things. But let a man be carefull allwaies to keep a conſcience void of offence, toward God and toward man, then hee ſhall not need to fear for any ſudden fear; for the Eternall Being will be for his aſſurance: But an unfaithfull heart of unbeleif cannot tell whither to turn him in affliction and diſtreſſe, this is manifeſt in Kain, Saul, Iſhcariot and Achitophel.

13. The mighty Elohim, the eternall Being hath created and diſpoſed all things in Chriſt for the good of his Elect. Therefore the Prophets ſhew that Gods Jeſurun, portion and inheritance ſhould not be as the Idolatrous heathens and ſuch like blind ignorant ſots, (L) They muſt not learn their Abominations, nor to be afraid of any of the ſigns of the heavens, the conſtellations, eclipſes, or ſtrangneſſe of any of the fiery, ayery, watery, or earthly Meteors: God hath ever uſed them (as all are his ſervants) for the good of his church and the world, and for the deſtruction of the wicked, as in the Flood, Sodom, Aegypt, &c. ſo it is ſayd, the Heavens fought, and the Stars in their courſe fought againſt (M) Siſera, Jud. 5. The ſtars by their influence in their Conſtellations raiſed ſtormes, winde, raine, hail, inundations, &c. Compare with this Job 38.22.23. and Joſ. 10.11. alſo Exod. 5. and the troubles of Pharaohs purſute, of Iſrael in the Red ſea, Exod. 14.24.25. Pſal. 77.16.17.18.19. meditate on Pſal. 18. and 28.3. &c. and Pſal. 104. and 148. and 1 Sam. 7.10. and 12.17. and 14.15. and much of Jobs booke.

ANNOTATIONS upon Chapter 1.

In Q. 3. N. 5. The ſame order of the perſons in exiſtence, is the ſame in operation, both in the creation, and in the new creation or regeneration. For the ſpirit of Elohim, firſt of the Father, and Secondly of the ſon, moved, hovered, or as one may ſay, ſate (a Metaphor from birds that fit on their eggs,) on the face of the waters, to hatch or bring forth out of that created Chaos, all the viſible and ſenſible creatures, as it followes in the ſixth dayes work.

As for the other, the Love of the Father, draws on the ſons redemption, and their ſpirit works it up by ſanctification, &c. This is an irrefragable bond of working, which the creature cannot fruſtrate; and Jehovah changeth not, Eph. 1.2. to 16. 1 Cor. 8.6. 2 Cor. 4.4. 2 Cor. 13.13. Joh. 5.19. and 14.26. and 15.26. and 16.7.

In N. 6. [That was fit for each cretaure] though the creatures do now groan under corruption, yet it is a miracle of beauty that things are placed to be ſo excellently ſubſervient to each other. The baſer and inferiour ſerve the next above them, the liveleſſe ſerve the Vegetives, the Vegitive the ſenſitive, the ſenſitive the Rationall, the Rationall are to ſerve the eternall Lord God.

In N. 7. [Therefore] who is he that ſayth that any thing falleth out which Jehovah commanded not? From the mouth of the higheſt proceedeth not the evill and the good? Lam. 3, 27.38. Broughton reads it, Are not two ſparrowes ſold for a farthing, and one of them ſhall not fall on the Ground without the Father? Matth. 10. Is there evill in the City, and the Lord hath not done it, Amos? 3.6. Let us be humbled for our Atheiſme, that looke ſo much to ſecond cauſes, (God alters times and ſeaſons, and over-rules his means, as in the plague in 1636. it being moſt in winterly ſeaſon.)

And as for fretting and tormenting our ſelves about events, every event is an Oracle of God, then no diſputing: Yea, be the inſtruments what can be, it is juſt, wiſe, or a mercifull event, and all to his glory. Why doth living man murmur? a man for the puniſhment of his ſin, Lam. 3. Therefore David was in a ſweet temper when he ſayd, I opened not my mouth, becauſe thou didſt it, Pſal. 39. 2 Sam. 16.10. So then what ever be the ſecond cauſes, yet the moſt high God ruleth all in all things in Heaven, earth, ſea, and in all deep places, Pſal. 135. His providence reacheth as far as his creation. We ſay it raines, it ſnowes, it freezeth; ir miſteth, it thundereth, it bloweth, and that the ſtormy windes do raiſe the waves &c. We may ſo ſpeak imperſonally, for the holy ſcripture alloweth the Phraſe: But yet wee muſt looke, and our children muſt be taught to looke to Jehovah the Eternall Being. He ſayth to the ſnow be thou upon the Earth, and likewiſe to the ſmall raine and the great raine of his ſtrength; he thundereth, he raiſeth the ſtormy winde &c. Job 17.38. and Pſal. 104. and 107. Theſe things ſhould be in us from our infancy, that our Faith, Fear, Love, Joy, Hope, Patience, ſhould abound towards him, who doth all things by his wiſe Counſells, and for the good of his choſen.

In N 7. [Kingdome] Although the Kingdome of God be much ſpoken of in the holy ſcriptures, yet it hath a more retyred and ſpeciall ſence, then is commonly thought upon, this Kigdome is that mediatoriall Kingdome of Chriſt, and therefore all power in Heaven and Earth was not firſt given to him in Matth. 28.18. For God hath governed the world by his ſon ever ſince Adam loſt the government by his fall, Gen. 3.15. And therefore it is ſayd, Jehovah from Jehovah rained fire and brimſtone up-Sodom and Gomorrah, Gen. 19.24.

In N. 8. [Nor reſemblances] We ought to be very carefull in prayer, &c. That we faſhion not God in our conceptions to any ſhape. We ought not to thinke of the God-head like ſottiſh heathens, or ſuperſtitious Papiſts, Acts 17. Eſa. 40, Rom. 1. Therefore let us helpe our children from the breaſts with true knowledge.

In N. 8. [Haters] For God ſaith, I will viſit the iniquity of Fathers upon the third and fourth Generation of them that Hate mee, as in Exod. chap. 20.

In N. 9. [And all outward worſhip] Selfe-will worſhippers are bruitiſh wights, they worſhip they know not what, for all their babling and prating, Act. 17. Joh. 4.22. Jeroboam and his Preiſts thought and taught that they worſhiped the true God in his calves, but God hath told us that hee worſhiped Devils. A Papiſt thinks hee worſhips Chriſt, when hee kneeles before a golden, ſilvery, woodden, ſtony, or painted Crucifix. But the ſpirit ſaith, It is the worſhip of Devills, 2 Chron. 11.25. Apoc. 9 20.

In N. 10. [Our Elohim] Meditare ever more of Gods Attributes and properties, as a helpe in Prayer, and as a meanes to preſerve faith and obedience, and to prop us againſt all temptations to ſin, and when through Weakneſſe overtaken by ſin, meditate on the ſame. This will be a meanes to make us that we ſhall not conceale or hide our ſins: For by concealing we diſgrace Gods Attributes and properties, but by confeſſion we give Glory to Jehovah, the God of Iſrael, that he ſees us, knows us, that he is juſt, if he judge and condemn us, that he is holy and cannot abide iniquity, that he is mighty, and able to plague, ſave, and deliver. And this is a gracious way to make entrance to the Attributes of Mercy, Grace, Patience, loving kindneſſe, Conſolation, &c. &c. When men will conceale and hide their ſins, they labour to make themſelves no better then Atheiſts, Ezeck 9.10 Pſal. 86.14. and 94 7.

Firſt, The Apoſtle ſaith thus of Gods Attributes of ſtrength: Do we provoke the Lord to anger, are we ſtronger then he? 1 Cor. 10. Jeremiah exhorteth not to glory in the wiſdome, ſtrength and riches of this world which come to naught, but in the wiſdome, ſtrength and riches that may be found in the true knowledge of God, Je • . 9.23.24. Job. 22.25. Apot. 3.18. and make the comfortable expreſſion of an incommunicable Attribute, in Mal. 3.16. There is both terror and comfort in this Attribute, the living God, it is a fearfull thing to fall into the hands of the living God, then it is a living wrath unto hypocrites, that ſhall laſt to all eternity, and obſerve how this is preſſed by the Aopſtle to the revolting Hebrewes deſpiſing the blood of the covenant, and cleaving to the falſe Doctrine of the traditions of their Fathers, Ebr. 10.1. Pet. 1.18. Moſes preſſed this upon the deceitefull hearts that were in Iſrael in his dayes: But to the godly this title of living God is as comfortable, for he is their living joy, living conſolation, living peace, living glory with God after this life: and therefore while we live here let us meditate as. David did, Jehovah liveth, and bleſſed be my Rock, Pſal. 18.46. This was his comfort in all the ſtormes, floods and windes, that aſſaulted him in diverſe tryalls, as this Pſalme and others ſhew, he built on the Rock. This Pſalme is expounded of the Son of God, who ruleth all, Rom. 15.9. And he ſaith to his Diſciples, Joh. 14. Becauſe I live, yee ſhall live alſo, lively ſtones built on him the living Rock, this he ſaid to them and to us, becauſe of the tryalls he foreſaw would affront them. It is well for us that Jehovah liveth; Alſo obſerve how Moſes dealeth in preſſing his exhortations, Deut. 7.9. Againe, he is wiſe in heart, and mighty in ſtrength, who ever hardned himſelfe againſt him and proſpered? Job, 9.4.3. When a man addreſſeth himſelfe to prayer, it is a ground of faith, to begin with ſome Attribute, and with all to remember ſome promiſe as is ſuitable to our petition, this is an high poynt of Chriſtian wiſdome and piety, the Saints have uſed ſo to doe, Dan. 9.2.3.4. Rom. 15.5. Neh. 1.8. A man that hath not ſome knowledge of God in his attributes, and faith concerning them cannot pray with that profit to his inner man, as elſe he might do. What man can pray as he ought to doe, if he beleive not Gods emnipotency, omnipreſence, and omniſciency, and ſo of the other attributes, above noted. Oh what ſhall we ſay, we are not able to order our ſpeech concerning the attributes and works of God, by reaſon of our darkneſſe, Job. 37.19.

N. 12. [Our God his titles &c.] Obſerve the ſweet influences that ſome glorious ſtarrs have yeilded (which have riſen in the horizon of a Church) from the conſideration of Gods attributes, the (RR) Mr. Dod on Exo. & 34. D. Preſton and others; oh we of little faith; God wil ſet al his attributes on work for us, his attributes are of unſpeakable conſolation to an holy ſoule; ſo on the contrary they are of thundering terror to the Veſſells of wrath and diſhonor, Pſal. 147.5.6. That worthy man, (though a private man) Mr. Henry Church is worthy of joyfull memorial for his Miſcellanea philo theologica ſpeaking of the Attributes of God.

N. 12. [they that know]. The holding of God by faith is better then our holding of him by reaſon. God is able to do, and doth exceeding abundantly above all that we can aske or thinke. Gods name is as his nature is, ſecret, and not to be ſought: this may wonderfully ſtrengthen faith, for if God were not above, and greater then our apprehenſions, he could not helpe us infinitely Eph. 3.29. and faith maketh a man to ſet too his ſeal, that God is true; faith giveth God the honour of all his properties and attributes. Aſſur ſhall not ſave us, we wil not ride upon horſes, neither will we ſay any more to the works of our hands, ye are our gods, for in thee the fatherleſſe finde mercy, Hoſ. 14. Again it is ſaid, My defence is in God who ſaveth the upright in heart, Pſ. 7. and 112.6, 7.8. Prov. 3.26.

In N. 13. [They muſt not] The myſticall Babylonians called the year 88. the climactericall year of the world, and truſting to their vaine ſuperſtitions, took the opportunity of that fatall yeare, as they ſuppoſed, utterly to overthrow the Church of God in England and the State there, which before they could not do. The Angell of the pit, the falſe Prophet, and all his deceived worſhipers, layd up all their hopes upon this years deſtiny. But for Iſraels and Jeſu • uns ſake, (as againſt old Babylon) God fruſtrated the tokens of the lyars, and made the Diviners mad, and turned the wiſe men backward, and made their knowledge fooliſh: For they, as Balaam and Ha • man could not prevaile with their inchantments and ſorceries, & counſells, neither could their Aſtrologers, the ſtar gazers, the Monthly Prognoſticators, ſtand up & ſave them from the miſeries that came on themſelves. Fooliſh Idolaters miſtake their Calculations, and do not conſider, that the Eternall our holy one, the creator of Iſrael, our King, hath made the Earth, & created man upon it, and that his hand hath ſtretched out the Heavens, and that he commandeth all their Hoaſts for the ſervice of his Redeemed. It is hee that commandeth deliverances for Iacob Iſa. 44 45 47 Pſal. 44. Ʋi. The thankfull remembrances of Gods mercies by the R.D. Carlton. pag. 130.

In N. 13. [Siſera] So again conſider for the year 88. for by alluſion, the ſtory of Siſera is Cited in Apoc. 16. to ſhew like events againſt Abaddons kingdome. And while we make Chriſt our Judge, our Statute maker, and our King, Hee will be Lord Admirall of our Seas, that the Enemy ſhall not come with their ſhips againſt us, they ſhall not ſtrengthen their Maſt, nor ſpread their ſailes, &c. He will ſave us, Eſa. 33. Deut. 33.29. And ſee how he will make the creatures buſtle for us in our diſtreſſe, Pſal. 18.6.7. &c. Pſal. 77.14, 1 15.16. and 114.1 Sam. 2.10. God hath no portion in the world or any inheritance but his Church, to which he will be a ſun and ſheild, every man will plead for and defend his inheritance, much more wil our Redeemer do it for his inheritance his Church and people.

Beloved Reader it is ſayd, This is life eternall that they know thee to be the only very God, and whom thou haſt ſent Jeſus Chriſt. Joh. 17.3. This firſt Chapter, in ſome meaſure, hath ſpoken concerning the knowledge of God: Now all the reſt of his booke doth endeavour to declare the knowledge of the ſending of Jeſus Chriſt, and this knowledge ſhould not be a thing indifferent with us, becauſe the excellency of this knowledge tendeth to the enjoyment of life everlaſting, 2 Tim. 3.15 16.

CHAP. II.

Hath divers Queſtions and Anſwers, with Annotations from Gen. 3.15. to the Flood of Noah. In which ſpace of time, the Doctrine of Redemption by the promiſed ſeed of the woman is Explained.

QƲeſt. 1. What is the firſt promiſe concerning the ſending of JESƲS CHRIST for our Redemption?

Anſw. Gen, 3.15. I will put Enmity between [AA] thee and the woman, and between thy ſeed and her ſeed. HEE ſhall breake thy head, and thou ſhalt break his heel.

QƲeſt. 2. What do you obſerve out of this Text?

Anſ. That the Son of God who was before the begining, and with the Father in the beginning, is here firſt promiſed to be manifeſted a ſecond Adam, to diſſolve the works of the Devill for mans Redemption.

QƲeſt. 3. Open the Text more largely.

Anſ. In this Text the Perſon & office of Chriſt is taught, his perſon, that he is as all other men (ſin only excepted) the ſeed of the (a) woman That is the Son of God is made man, and as it is here propheſied, ſo it is alſo hiſtoryed, from what perſons concerning the Fleſh he came, and how the Son of God took mans nature, in Luke 3.23. he was (as men ſuppoſed the ſon of Joſeph, but properly) the ſon of the bleſſed and beloved Mary the bleſſed Virgin, the Mother of our Lord, is in nameleſt out of Luc. 3. but in matter certained, for the term ſon, through all theſe hath relation to our Lord Jeſus. The ſpirits intent is to ſhew, not Joſephs, but Chriſts naturall line. Virgin Mary, of Eli is not Joſephs Father,! for Matthew ſaith, Iacob begat Joſeph, but thus it is, a married man hath two Fathers, his own proper Father, and the Father of his wife, as David had Jeſſe and Saul. Eli, of Matthae, of Levi, of Melchi, of Janna, of Joſeph of Mattathas, of Amos, of Naum, of Eſli of Nagge, of Maath, of Mattathias, of Simei, of Joſeph of Judah, of Joanna, of Rheſa, of Zorobabel.

Of Salathiel, of Neri, of Melchi, of Addi, of Coſom, of Elmodam, of Er, of Joſe, of Eliezer, of Jorim, of Matthat of Levi, of Symeon, of Judah, of Joſeph, of Jonan, of Eliakim, of Melea, of Mainan of Mattatha, of Nathan, of DAVID.

Of Jeſſai, of Obed, of Boaz, of Salomon, of Naaſſon, of Amminadab, of Aram, of Eſr • m, of Pharez, of Judah, of Jacob, of Iſaac, of Abraham.

Of Thara, of Nahor, of Saruch, of Regu, of Phaleg, of Eber, of Salah, of Cainan, of Arphaxad, of SHEM.

Of Noah, of Lamech, of Methuſelah, of Enoch; of Jared, of Malaleel, of Cainan, of Enos, of Seth, of Adam, (d) of GOD.

QƲeſt. What underſtand you by his Office?

Anſ. The firſt Adam not keeping for one day the government committed to him, the Son eternall would take mans nature that he might (e) governe, he was made (f) Heir of all, far above all principality and power, might, and Dominion, and every name that is named, not in this world only, but alſo in that to come. And all things in Heaven and Earth and Seas were ſubjected to him the ſecond Adam, as indeed all things were created by HIM and FOR HIM. And he is before all things, and by him all things conſiſt. And in him all the elect, both them which are in Heaven, and them which are in Earth, are reconciled, and gathered as under one head. He was conſecrated by God the Father from the day of (g) mans fall to be Mediator, and head over all things to the Church, which office he did execute, as he is a Prophet, Preiſt, and King, in the time of the Old Teſtament in his Types bothKings, Preiſts, Prophets, fi • ſt borne, &c. perſons and things. And when the fullneſſe of time was come for the making of the New Teſtament, be himſelfe tooke unto him our Nature to do the Will of the Father.

Queſt 5. What are the benefits that come to us from the perſon and • ffie of Chriſt?

Anſw. They are unſearchable, but I will name ſome principall.

1. Satan (h) brought man to offence, and ſo out of the favour of God, and to ſhame of face, and to the fear of Bondage; (i) Chriſt the ſecond Adam procured Reconciliation, Juſtification, and (k) Adoption. 2. Satan brought mans ſoule to darkneſſe, ſinfullneſſe, or to death in ſin; (l) Chriſt the ſecond Adam gives it knowledge, righteouſneſſe, and (m) the life of holineſſe. 3. Satan brought mans body to miſeries, death and corruption; (n) Chriſt the ſecond Adam ſuſtaineth it in this its pilgrimage, and perfectly reſtoreth it to life and incorruption in the Reſurrection. 4. Satan cauſed the firſt Adam to be expelled from the Tree of life, and the Paradiſe terreſtiall, and brought all this world (o) under curſe, and ſo ſubject to vanity, and (p) corruption: Chriſt the ſecond Adam reſtoreth to the faithfull a comfortable, and ſanctified uſe and ſervice of the (r) creatures, and will make a new world for his and their glory to dwell ſtill with God, and to feed upon the Tree of life in the Paradiſe celeſtiall, and command Satan with his ſeed into eternall flames.

Add alſo unto this, that Chriſt the ſecond Adam, the head of all principality and power, reſtoreth to them that are in him adopted, the attendance of the Read Pſal. 34. and 91, Ebr 1. Col. 1.16.2. Rom. 6.17. Eſa. 37.36. Abrams, Lots, and Jacobs ſtories, and Daniells booke Ebr. 13.2. holy Angells.

Queſt. What other obſervations out of this Text •

Anſw. 1. God hath decreed what ſhall be the eſtate of the corrupted maſſeHath not the Potter power over the clay to make of the ſame lump, one V • ſſell to honor, and another to diſhonor, who art thou, O man that diſputeſt, Rom. 9. For the manifsſtation of Juſtice and mercy, there are elect and reject in all ages. of man-kinde; that ſome ſhall be the ſeed of Satan, (t) and the children of perdition, and that ſome ſhall be elected, predeſtinated, and adopted Sons of God, by Faith in Chriſt, (u) and heirs of ſalvation.

II. God out of his free love and mercy made this promiſe to our firſt Parents, of giving his only begotten Son, when they neither deſired it, much leſſe deſerved it; nay this miſtery of his will, and this way of ſalvation could not (y) enter into their heart, till God in whole eternall councill and decree it was hid, did reveale it. And this is the State of all mankind, from the firſt Adam till the Spirit of Chriſt, by cheriſhing the waters of the LAW, beget in us, to a new light and life, even a new creation, 2 Cor. 4.6.

III. The Son of God being promiſed, that he ſhould deſtroy in mans nature as a ſecond Adam, the (a) works of the Divill, the holy Spirit taught the Saints in all ages, that they ſhould not allow or practiſe the dead works of darkneſſe, or of the corrupt (b) nature of the old Adam, but labour for a new life by faith and regeneration in the ſecond Adam, in whom we are (c) compleat. And hitherto pertaine many of the Lords Read Ezek 16. & 36 Jer. 31. & 32. & 33. Eſai. 42.1. to 17. &c. gracious promiſes, and all the commandements, exhortations, motives, examples, prayers, vowes, covenant: to be heavenly, Read Deut. 30.6. Jer. 32.38.39. to love the Lord and the word of his truth, to walk before him in godly feare in all well pleaſing, and ſo all the Saints ever did: as Adam, Habel, Henoch, Noe, &c. alſo hitherto pertaine theReduce al dehortations, as love not the World, nor the things of the world, 1. Joh. 2. ſet not your affections on the Earth, Col. 3. and on the contrary, • educe the exhortations: as ſeek the things above, Eccl. 11. & 12. dehortations, threatnings, curſes, and examples of ſin, and puniſhment in walking contrary.

IV. From this firſt preaching of the Goſpell, we muſt attentively minde this, that Jehovah who was, who is, who will be ſtill the ſame, (d) doth rule all ages to one ſum of ſalvation in Chriſt. And to this faith he ever calleth his elect (e) by his word and Spirit, from the communion of Devills and the wicked world, to have communion with him and his Son Jeſus Chriſt, our Lord by way of Ordinances. The reaſon that God hateth the wicked, is, God teaching this continually from the beginning, yet the wicked rebell and joyne with Sa • an, 2 Cor. 4.4.

V. * In all ages for teaching, • ead Pſal 44. & 79.1. Theſ. 3.2. Col. 1.24. &c. for his S. obſervation. beleiving, and profeſſing this glorious Doctrine of Chriſt (f) great diſputations, contentions, ſorrows, tentations, perſecutions, in body, goods, name, and life, come unto Michael, Chriſt Jeſus and his (g) Angells, by Satan and his Angells: yet Chriſt went through all conquering: and ſo faith in him and in his word doth make us conquerors. Many ſweet promiſes belong to this head.

VI. The duty of all Chriſtian beleivers, is to be unfained in brotherly love, (h) holding one another with a dear pure heart fervently, and to reſiſt the Divill and his members, (i) and to have no fellowſhip with the workers, nor with the works of wickedneſſe. Behold ſeverity through all generations; when the Church walked contrary.

VII. Becauſe this Text of Gen. 3.15. is a promiſe of Chriſt, that he ſhould take humanity, & deſtroy Satans works, therefore in it, implicitely are the petitions of the Saints for all good concerning ſoule and body; Interceſſions as reſpecting the communion of Saints, deprecations to be delivered and protected from all evill, and holy imprecations againſt the ſeed of the Serpent. Alſo hence iſſue, the (k) praiſes and thankſgivings, for receiving good for our ſelves, or others, both in reſpect of ſpirituall bleſſings, and in that all (l) creatures of each days creation (whether viſible or inviſible) in Chriſt, are ſervants and freinds to the elect. Hence alſo proceede praiſes and thankſgivings for (m) deliverance and protection from Satan, his ſeed and works.

QUeſt. 7. Did God ordaine any publick worſhip to his name, preſently after the fall of our firſt Parents, and after the promiſe?

Anſw. As God (n) taught our firſt Parents the Doctrine of faith, ſo he taught them prayer and ſacrificing, and bleſſed the ſeventh day and ſanctified it, for a day of reſt, for ſtudy how God reſted from Creation in the Redemption by Chriſt, he being promiſed to be Heire of all. (o) Sacrifice was uſed from the day of Adams Apoſtaſie, teaching of life coming by death. Adam taught his Sons, and his Sons Sons, to the eighth ſucceſſive Childe, and thoſe that offered in faith diſcerning the bloud of the covenant did pleaſe God, had peace, and reconciliation with God, and were made heires of the righteouſneſſe that is by faith, the Church in Adams family with GodsThe Ordinances were the preaching of the word of faith. 2, Prayer. 3. the Seale of the promiſe. Ordinances is called (p) the preſence of God. The Mr. Ainſworth on Gen. 4.14.16. Preſence of God in holy Ordinances is moſt glorious and comfortable, to which the faithfull in all ages of the Church reſorted with holy feare, exceeding joy, praiſe, and thankſgiving, Pſal. 42. & 43. & 84. & 100. &c.

QUeſt. 8. Who beleived this report concerning the ſecond Adam, and to whom was the arme of the Lord revealed? Anſw. Adam and his Sons * Habel, Seth, Enos, and the reſt of the godly Fathers, and their godly poſterity to the Flood.

QUeſt. 9. Who hated this Doctrine, and perſecuted this way of life in Chriſt.

Anſw, Kain was the firſt that began the † War of the Serpent againſt the (q) holy ſeed. And this perſecution by men that followed Kains wayes, goes on to the end of the World.

QUeſt. 10. Was there any apoſtaſie from this faith and way of ſalvation afore the Flood?

Anſw. Chriſt the Light and Life ſhined in darkneſſe, but he was not comprehended of the Sons of darkneſſe: for beſide the Doctrine and practiſe of bodily exerciſe in Kain, there was (r) a great apoſtaſie, and that quickly of the Sons of the open Church, who having a forme of godlineſſe, but denying the power thereof, deſpiſed the Doctrine of regeneration, greived the holy Spirit, and corrupted the calling on the name of the Eternall: And the cheife occaſion of all this was by (s) ungodly marriages, with Kains (t) worldly glorious houſe: from all which iſſued (u) a confluence of all iniquity, ſetting Light by Gods long ſuffering while the Ark was making, committing all ungodly deeds, and uttering hard and bitter ſpeaches againſt the Heavens. And ſo it is in all apoſtaſies. † Remember ſtill, that in all apoſtaſies of the Church, the faithfull cannot be viſibly glorious.

QUeſt. 11. What came to the faithfull that did firſt cleave to the faith, (which was once delivered to the Saints) and that walked with God?

Anſw. Through (x) faith, they obtained good † report with God, God was not aſhamed to be called their God, and their Father, & they his Sons, & he accounted that the world was not worthy of them, and therefore he prepared for them an Heavenly (y) City and Countrey, for they had gracious promiſes of Gods favour, through his covenant in Chriſt, the true Noah, who doth comfort us concerning our workes, and concerning the ſorrowes of our hands, and concerning the earth which God hath curſed. † wherefore they had preſervation and deliverance from the ſevere deſtruction of the World by Waters. Thus God was a rewarder of them, that by faith did diligently ſeek him. This doth teach us how precious faith is in the Son of God, that ſhould come into the World.

QUeſt. 12. What came on the (z) co:̄upters of the Faith, the deſpiſers and wantons, and feaſters, and mockers, and murderers, the ſeed of the ſerpent, that walked after their owne luſts?

Anſw. Kaine was curſed (a) and excommunicate, and Chriſt did execute Judgement, and bruiſed his poſterity, and the Apoſtates in his fearfull ſeverity in the Flood, waſhing their bodyes away, and caſt their ſpirits into eternall priſon, for their unbeleeving, diſobedient ſtriving againſt the (b) Spirit of Chriſt in his Prophets, preaching the Goſpel: So dangerous it is, when people will not be wiſeConſider Pſal. 2. through the whole volume, how Chriſt breaketh the plots, counſells &c. of the ſerpents ſeed. and kiſſe the Sonne. The next generall judgment of the world, and of wicked and ungodly men ſhall be by fire. God hates (c) the wicked, unbeleevers and hyppocrites in all ages, like Devills, according to that moſt conſtant doctrinall poſition, 2 Joh. 9. Whoſoever tranſgreſſeth and abideth not in the Doctrine of Christ, hath not God; he that abideth in the Doctrine of Chriſt, he hath both the Father and the Son.

QUeſt. 13. How long was it from the firſt pronouncing of the curſe upon the Earth, to the open manifection of it by the Floud of waters?

Anſw. It was ſixteen hundred fifty and ſix years.

Some Annotations upon this ſecond Chapter, with References to the number of the Queſtions, and Letters of A, B, C, &c.

In Anſwer to the firſt queſtion in expounding Gen. 3.15. This ſcripture is the Baſis of all the Doctrine of Gods Counſell concerning Redemption by Chriſt; this ſcripture declares the decree of Gods eternall counſell and covenant, as it was concluded and agreed on by the holy Trinity for mans Redemption from Satans head-plot. Satans plot and purpoſe was to ſpoyl man, and ſo conſequently to have ſpoyled and undone the whole work of God in the Creation: But this that ſets forth an heavy threatning againſt Satan, and the ſerpent his inſtrument, that one from the ſeed of the woman ſhould break his headplot, and heal that miſery which he brought on man, and becauſe that ſhould be done, a new heaven and a new earth ſhould be made to the praiſe of Gods counſells, which over raught the plot and project of Satan. So this ſcripture containes in it, a threatning to the ſerpent and his ſeed, and a promiſe to Eve & to all her beleeving ſeed of Chriſt. Beloved Reader, concerning this Text and the threatning in it to the terror of the ſerpent and his ſeed, be pleaſed to read Mr. Pynchons booke of the meritorious price of mans redemption, printed 1655. there you will have plentifull ſatisfaction; but for this little worke I purpoſe cheifly to enlarge my ſelfe, not as it is a threatning, but as it is a promiſe concerning Chriſt.

The refore I will further obſerve from Gen. 3.15.

I. That in this Text, The eternall Goſpell hid in God, before the foundation of the world, was now in Paradiſe manifeſted, even the hid wiſdome.

II. To this firſt and precious promiſe, the Apoſtle hath reſpect, when he ſaith, He was made an Apoſtle of the faith and truth, that is for the hope of eternall life, which God that cannot lye, promiſed before the times of the world, but made his word of promiſe manifeſt in due time by the ſending of Ieſus Chriſt, Tit. 1.1, 2, 3.2 Tim. 1.9.2. Pet. 1.4.

The times of the world are counted by the birth of the firſt ten Fathers to the flood, Thence by ten holy Fathers to the promiſe to Abraham. Thence to the coming from AEgypt. Thence to the building of the Temple. Thence to the burning of it by Babels King. Thence to the end of the captivity in Babel. Thence by ſeventy ſevens of yeares to the death of Chriſt, or to the glorious redemption of man, by the death of our Lord Jeſus Chriſt.

III. This comprehendeth the Faith of Gods elect, which was once delivered, that is, firſt and once for all, delivered to the Saints, and never after to be changed. All other promiſes of Chriſt, are but commorations and expoſitions of this. The Doctrine of Faith can be but one, becauſe there is but one God, and one Mediator, Eph. 4. Note this phraſe againe once delivered but ſtill expounded. This is Genus generaliſſimum. And for this faith, the Saints of all ages have contended to keep and uphold it againſt the ſerpent and his ſeed, as all the Epiſtle of Iudas Thaddaeus is upon this argument. All ſins and puniſhments come on the world for deſpiſing this faith, and comforts for imbracing, 2 Theſ. 1.8.

IV. From this firſt preaching of Chriſt till the myſtery of God, which he hath ſpoken by his holy Prophets and Apoſtles be finiſhed, wee muſt mind this conſtantly, that Gods purpoſe was not to bring man fallen, to life by the remains of any naturall abilities; there was a Bar that wee ſhould not think of any hope in that, Gen. 3. ult. But by a new and living way in the ſecond Adam. This is a Covenant of Grace, not to him that worketh, but to him that beleeveth and receiveth the Son of God as Mediator, him hath God exalted (in holy doctrine from the begining) with his right hand to be a Prince and a Saviour, for to give change of mind and forgiveneſſe of ſins to all the Iſrael of God, Acts 3.21. & 5. 31. Now this new way is very fooliſhneſſe to us naturally, therefore wee dream of great excellencies in our corrupt, dead, ſtinking graves: But we muſt hear the voice of the Son of God in his owne ordinances, Iohn 5. and he muſt ſay to us, live, afore we can have the firſt Reſurrection, as we cannot have the ſecond without his powerfull voice, Ioh. 5. Iſa. 2.1, 2, 3, 4, 5, 6.

V. If the firſt Adam or any of him could helpe themſelves, what need the Son of God to be promiſed from the beginning, to be a ſecond Adam, and to appear to deſtroy the works of the Devill? 1 Joh. 1. and 3. he only knew how, and was only able to mannage the whole offic • of mediation, and to performe all righteouſneſſe, according to covenant in his own perſon, without preſſing, and by his glorious Ordinances effectually to call, and unqueſtionably to juſtifie, and to prepare for glory all them of his myſticall body which the Father gave him. Neither Adam nor any of his poſterity had ſuch abilities, and for any thing they could do, they ſhould have born their own iniquities, which was ſuch a yoke, that neither Patriarch nor Apoſtle were able to bear; change of mind and forgiveneſſe of ſins was ever preached to be by the ſecond Adam, Luke 24.47. Be it knowne therefore to all men (ſaith this firſt promiſe) that through this bleſſed ſeed, the ſon of God made man is preached to us the forgiveneſſe of ſins, and by him all that beleeve are juſtified (that is, made free) from the guilt of ſin and puniſhment, from which we could not be juſtified or made free by the Law of Moſes, Acts 13. The world was 3960 yeares from the Apoſtaſie of the firſt Adam, to the Redemption by the ſecond Adam, and who in all that time ſaved himſelfe from death, Death reigned over all, old and young; it is the ſecond Adam that conquered death, the reward of originall ſin, and hee roſe againe for the juſtification or freedome of all. Gods Children from ſin and feare of death. Oh that ſelfe conceited and proud iniquity would once ſtop its mouth; for every mouth ſhall be ſtopped, and all the world ſhall be ſubject to the judgement of God, Acts 13. and 15. Rom. 4 ult. What the Law of works could not do, the election hath obtained, Rom. 11.

VI. Mark that from this firſt and maine free promiſe, God hath conveyed all comforts, of wiſdome, juſtification, (or Freedome) Sanctification and Redemption, on fallen man, and no way elſe can or ought to be ſought after: It could never have entred into the heart of man to thinke of this way, if God of his rich Grace had not firſt declared this rich myſtery of his will in a free promiſe; how could our firſt fallen Parents have thought of a Redeemer, much leſſe of the meanes of obtaining ſuch a Redeemer at the hands of God. This myſtery was ordained in Gods eternal Council and providence, before the foundacion of the world was laid, to be revealed upon Adams fall, his ways are unſearchable, his wiſdome, mercy, power, and love is paſt finding out, and doubtleſſe our firſt parents and all their faithfull poſterity, could but with admiration, ſay the Epitaph not ſeen, nor ear heard, neither hath entred into the heart of man the things that God • ath prepared for them that love him 1 Co • . 2. Of him and through him, and to him are all things. To him be glory for ever Amen, Eſa. 43.25. Eſa. 48.9, 10, 11. Rom. 11. Jer. 31.33. Jer. 32.39. Ezek. 36.25.26.

VII. Chriſt was promiſed a Redeemer, not only from the guilt and puniſhment of ſin, but to make us in himſelfe Sons of God; even new creatures.

VIII. All outward comforts come by promiſe in Chriſt; ſeverall godly perſons of late years have done well in compoſing Treatiſes of the promiſes.

IX. It is to admiration, That Jehovah the eternall God, ſhould ſeeke to enter into a covenant of Grace with fallen man, with the ſlaves of the Devill, with enemies, and with children of wrath, that he ſhould enter into a free promiſe and Covenant with us to be our God, and to make us to be his people. See his kindneſſe to the polluted infant in Ezek. 16.

X. All things are made ſubject to Chriſt, as the heir of all from the firſt day of Adams fail, but Satan doth labour with all ſedulity to withdraw mans Blind heart from the underſtanding of this doctrine, and doth labour to ſuggeſt fond imaginations of idolatry, ſuperſtition, bodily exerciſes and Fables &c. to corrupt it, and by perſecution to hinder it; yea to aboliſh it: This is a Doctrine of Faith which no naturall man can attain untill his mind and divine illumination be regenerate and made capable to comprehnd this hid myſtery of God in Chriſt.

All precepts, promiſes and threatnings, are ordained to bring fallen man to obey the Son of God as mediator. All the victory, adminiſtrations of Chriſts Kingdome by the word, ſeals, cenſures, &c. are for this purpoſe till the mediatorian Kingdome be redelivered, 1 Cor. 15. But all things are cheifly intended for the Elect, 1 Cor. 14.32.

11. The ſecond not on Gen. 12.13. may be of uſe here.

12. Thus from the firſt preaching of the Goſpell, we muſt obſerve why Chriſt is called Alpha and Omega, the firſt and the laſt, not only in cauſes and effects, but alſo of all divine Revelation in the bleſſed ſcriptures, all runs on him. All the Promiſes, Threatnings, Commandements, Examples, Chaſtiſements, &c. all drive us to Chriſt, he alſo is Alpha and Omega in all the praiſes of the Church, he is alſo the maine matter and marke of the holy Bible, All things were created by him and for him, and he is before all things, and by him all things conſiſt, and hee is the head of the body, the Church, Col 1.18.

In 3. Q. [The ſeed of the woman] Hence Children ſhould be firſt taught to read Gen 3. with Luke 3. and Luke 4 together for two principall ends, firſt, To know, how Jeſus our Lord is of the bleſſed Virgin Mary of Eli, and of Adam and Eve naturally, and in this reſpect the Genealogie of men in Luke 3. are the glory of mankind, being all Fathers to the Son of God after the fleſh.

2. The better to compare the ſorrowfull combate of Adam, being killed on his firſt day, from the life of the ſoule to death in ſin, with the glorious combate and victory of our Lord the ſecond Adam, driving Satan to flight, and the reaſon why the Son of God ſhould take hold of mans nature, is purpoſely handled by the Apoſtle, in Ebr. 2. Ebr. 3. Ebr. 4. Ebr. 5. Great is the myſtery of Godlineſſe, God manifeſted in the fleſh, It is moſt glorious to conſider it, and how it hath been diligently taught in every age from Gen. 3.15. and for the better knowing of this myſtery, the Law of Moſes was made, the Tabernacle, and the frame of the world, and well might David and Solomon ſay with admiration, That God would dwell with man on earth, alſo in his apparitions to the Saints before the Flood, and to the Patriarchs and Prophets,, he ſpake with us, (marke this corporation ſpeech in Hoſ. 12.4.) At Bethel, and dwelt among us, in his Tabernacle and Ordinances, then in the Temple till the captivity, then in the ſecond Temple, and then at laſt he became very man, making our fleſh his Tabernacle, and dwelt among us, Joh. 1.14. Cor. 6. but his ſpeciall reſidence in us is in our hearts by Faith, Theſe things made ſinging affections in the Saints of old, Pſ. 40. Pſ 100. Pſ: 135. Pſ. 147. Pſ. 149. Pſ. 149.1 Chr. 16.1 King. 8.2 Sam. 7. Joh. 17. Ex. 15. and any that duely conſider this, cannot but ſing praiſes to the God of our Salvation.

In Q. 3. [Of Adam in the Genealogie] When the holy ſpirit bringeth Genealogies from the firſt man unto Jeſus our Lord, it may teach all men that the world was made and had a beginning, ſo Moſes Law taught Miſgraim, that is the Egyptians and others in his time, and Ezra the Perſians too, before Ariſtotle and ſuch Athean praters, 1 Chron. 1.1. ſee Bro. in Manuſcript.

In Q 4. and Anſw. [He might govern] Geneſis ſheweth how that by the word of Jehovah the Heavens were made, all the ſetled Army of them by the ſpirit of his mouth, and when man fell, the word telleth, That for the deſtroying of the workes of the Serpent, hee would be made fleſh, and have a Tabernacle in our nature, and ſo to be a ſecond Adam to govern all things. In which point the Patriarks faith is evidenced by the charge of Joſeph to carry his bones with theirs unto the Land of Canaan, where our Lords Reſurrection ſhould be a teſtimony of a new world, ſee Bro. in Appo. 1.108. The government of the world to come (for ſo the Jewiſh Doctors did ſtile the dayes of Meſſiah) is that meditorean Kingdome which the holy Prophet ſo magnifieth to endure through all ages and generations, Pſ. 8. Pſ. 45. Pſ. 93. Pſ. 145. &c. And this Kingdome of Chriſt the ſecond Adam is handled in 1 Cor. 15. Ebr. 2. Eph. 1.22. from Pſ. 8. Namely, That the Son eternall ſhould rule as the mediator of his Church, till all things be reſtored, but then his Kingdome ſhall be delivered up when the laſt enemies death & Sathan are perfectly ſubdued and deſtroyed, Then all the elect which have been called, juſtified and adopted in Chriſt by the word of his kingdome & by the work of his ſpirit, ſhall be preſented unto the father, and all propheſying, and all other new victory, ſweet helps of our edification in the body of Chriſt, ſhall ceaſe, for then ſhall be the fullneſſe; Eph. 4.11.12.13.

In Q 4. [Heire of all] David with great admiration doth handle this in Pſ. 8. He the ſecond Adam upholds all by the word of his power and this he ſhewed in Noah, when all beaſts and Elements obeyed him at the flood, and ſo at the deſtruction of Sodom, Jehovah from Jehovah rained fire and brimſtone, Gen. 16. and ſo in the days of Joſhuah, 10.11

In like ſort, thoſe noble and excellent deſcriptions of Chriſt his perſon and Office (in the three fold Offices of Prophet, Preiſt, and King) are wonderfull for all ſorts of heavenly and terrible Doctrine, in Pſal. 2. Pſal. 45. Pſal. 110. Eſa 9. Dan. 7. Dan 9. Dan. 10. Daq. 12. and that in Apot. 1. may well comprehend the ſumme of them all, but all of them ſhould firſt be minded as expounding, Gen. 3.15. Eph. 1.22.23. Col. 1.14.15. & the Epiſtle to the Ebr. all of it, He is the bleſſed & only potentate to the King of Kings and Lord of Lords, 1 Tim 6. Apoc 19. Joh 3.35. The Father loveth the Son and hath given all things into his hands, wee muſt reverence the Heir, and beleevingly obey him, for Chriſt is appointed a Prince and a Saviour, to give change of minde and forgiveneſſe of ſins. This was taught from the beginning, that hee ſhould be this horne of Salvation, and of this Doctrine, there have been prophets to declare it ever ſince the world began, Luke 1.70. Act. 3.21.

In Q. 4. [From the day of mans fall] All the time from the time of mans fall to the reſtoring of all things by the Meſſiah, is called, The World to come, and it is ſubjected to the Meſſiah, Ebr. 2.5. but the reſtitution of all things is firſt propheſied in Act. 3.21.

In Q. and Anſw. 5. [Satan brought man, n. 1.] Man was ever the object of Satans harred: and as Chriſt was man of the ſeed of the deceived woman, and appointed to combate with Sathan for mans Redemption: ſo Chriſt was the object of Sathans moſt deadly hatred: but ſuch was the perfection of his obedience under his greateſt enmity, that hee ſpoiled principalities and powers, even in his death on the croſſe, Col 2.15. and this comfort alſo belongs to all the perſecuted Saints, that this great Red Dragon is chained, Apoc. 20. and ſhall ſhortly be utterly troden under our feet, Rom. 16.

In Q. 5. [Chriſt the ſecond Adam] Chriſt deſtroyeth Sathans workes, not only in us, but from without us, and this is • n unchangeable truth, in all thoſe that are called according to Gods purpoſe, Joh. 13.1. Chriſt is the reſtorer of all things, in him wee have all things that appertaine to life and godlineſſe; he is the Corner ſtone that couples all the building, and there is no other name under Heaven whereby we can be ſaved, Act. 4 None but Chriſt, as bleſſed Lambard ſaid, Him hath God the Father ſealed, Joh. 6.27. Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance to all the Iſrael of God, and forgiveneſſe of ſins, And this is a ſure rule from the beginning, He that beleeveth on the Son hath everlaſting life, and he that beleeveth not the ſon ſhall not ſee life, but the wrath of God abideth on him, Joh. 3 • 36. ſo then curſed was he that ſaid, Si & illa, & illa colantur; neque eſſe noxium, ſi inter Gentilium aras & Dei Eccleſiam quis tranſiens, utraque v • nerc • ur; and little better are the Atheiſticall moderators of our dayes, 1631.1632.1633. 1634.1635.1636.1637.

In Q. 5. [And Adoption] And now little Children abide in him (the ſecond Adam) that when he ſhall appear, we may have boldneſſe, and not be aſhamed before him at his coming, 1 Joh. 2. By him wee have adoption, Joh. 1.12. and his ſpirit doth enable us to cry Abba Father, mark theſe ſcriptures, Ebr. 4.14.15, 16. Rom. 8.15. Eph. 2.18. Rom. 5.1, 2.

In Q 5. N. 11. [Chriſt the ſecond Adam] Now Sathan the old Serpent, ſpirituall weakneſſes, and the God of this world, doth, by Gods juſt judgement, make war againſt us, about ſuper-celeſtiall things, and wraſtleth cunningly to hold us ſtill in our moſt miſerable eſtare of blindneſſe, impriſonment, and bondage: but, by the power of the ſecond Adam, and by the word of his Grace, we are ſet free, and ſuch as are blinde do receive their ſight, and by his grace we are made able to ſtand, reſiſt, and overcome: his Grace is in us and over us, and the Apoſtle of the Gentiles ſalutes them all thus, The grace of our Lord Jeſus Chriſt be with you all, Amen. Eſa. 42.6.7. Eſa. 49.9. Epheſ. 6.1. Ioh. 2, Rom 7. Eſa. 45. 24.

In Q. 5. [The life of holineſſe] In him was life, and the life was the light of men, Ioh 1. Ioh 8.12 The ſecond Adam ſaith, I am the light of the world, he that followeth me ſhall not walke in darkeneſſe, but ſhall have the light of life, his Law reſtoreth the ſoule, Pſal. 19 Pſ. 23. Epheſ. 2.1. Eph. 4.24. Col. 3.10.1. Co • . 15.49. Eſa. 11 9.1 Ioh. 1. Ioh. 2 4. He is the true Shepherd and Biſhop of our Soules.

In Q 5. N. 3. [Chriſt the ſecond Adam] The appearing of our Saviour Jeſus Chriſt, as it was promiſed, hath brought life and immortality through the Goſpel, 2 Tim. 1. Marthas and our Lords conference was heavenly, the ſhewes; that ſhe expected life and immortality through him, Ioh. 11.21. and 1 Cor. 15.1 Theſs. 4. And Iohs faith for this point is worthy of all conſideration Ioh 19. Pſ. 46.15. Pſ. 17.15. Sin reigns to death through the firſt Adam, but grace reigns through Righteouſneſſe (or freedome) to eternall life through Chriſt the ſecond Adam, R • m. 5. The compariſons of the firſt and ſecond Adam, are moſt ſweet, in Rom. 5. and 1 Cor. 15.

Secondly, Conſider further, how our Lord doth ſuſtaine us in this our pilgrimage, he is ſaid to hold our ſoules in life, in him wee live, he is our life and the lenghth of our dayes he provides and gives meanes of life, meat to eat, and cloathes to put on, he is our preſerver in all places, and at all times, he ſpeaks to diſeaſes to come and to go, and when hee pleaſeth to withold his preſervation wee languiſh and dye, the Godly have the feeling and knowledge of all this, they finde they have their life from Jeſus as from a common ſtock, even for the body, he is a ſecond Adam to us, that his life might be made manifeſt in our mortall fleſh, Ioh 7.20. Pſ. 30.2. Cor. 4.8. Jehovah i.e. Chriſt is thy life through Iſrael, Deut. 30.20. not Moah, nor Ammon, nor Edom.

In Q 5. N. 4 [under curſe] All afflictions are comprehended in this and the like ſayings, Firſt, curſed is the earth for thy ſake, for in ſorrow thou ſhalt eat of it, Gen. 3 17. Secondly, I will greatly multiply thy ſorrow, Gen. 3.16. Thirdly, I will put enmity between the Serpent and the woman, and thou, Sathan, ſh • lt bruiſe his foot-ſtoole, Gen. 3.15.

For the two former, ſee how Chriſt doth for his choſens ſake deſtroy Sathans workes in Pſ. 8. Pſ. 107. Pſ. 128. Ioh 5.23. Hoſ. 2.18. 1 Tim. 4. Tit. 1.15. 1 Tim 2.14.15 The creatures are joyfull to be imployed for the churches uſes, Pſ. 65. Pſ. 67. Eſ. 44.23. Hoſ. 2.21.22. They are purified from the uſurpation of the curſe, made uſefull, ſerviceable, and ſanctified by the Covenant, and by the word of promiſe, and by holy and humble prayer, Ez • k. 36.37 But many caſes of conſcience do often ariſe for theſe things in our hearts, If Chriſt deſtroy Sathans workes, how is it that there be ſo many afflictions, reſtraints, croſſes, &c. in our perſons labours and eſtates, whereas in the meane time the wicked do commonly proſper? All is anſwered in Iohs booke and in Pſ. 73. Pſ. 30 Pſ. 37. All the affliction of the godly is either for the tryall of Graces, or for the purging of vices; by Chriſt the curſe is removed and afflictions are ſanctified, and by his diſcipline made wholeſome medicines, the counſells of God are unſearchable, but what he doth is in wiſdome, love, and righteouſneſſe, and in that reſpect hee makes all to worke together for good to them that love God, why then ſhould wee diſpute, murmur, diſtruſt, or judge hardly of our ſelves or of others that fear God, or have an ill opinion of the Lord God; every event is an Oracle, Be dumbe therefore before the ſhearer, the more we ſtrugle the leſſe we prevaile, no wiſe Father doth greive his child willingly, ſo God doth not afflict willingly, Lam 3.31. but when need is, 1 Pet. 1. Lay therefore thy face to the ground in a holy ſubmiſſion, that ſo there may be hope, Lam. 3.27. Eſa. 28 23.

And as for that third ſaying, That Sathan shall be at enmity with the woman, and ſhall bruiſe, conſider Pſal. 129. Rom. 8.28.2 Theſ. 1. &c. all theſe ſums of afflictions muſt call to remembrance the ſin of our firſt Parents, in whom all have ſinned, Rom 5.12.

In Q. 5. N. 4 [Vanity and corruption] All Eccleſiaſts muſt here be conſidered, which ſheweth from a plentifull induction, the variety of Gods Providences to finde the inſtability and paſſing away of all under the Sun, that ſo we might be diligent all our life long, to ſee how the ſoul may ſtand in judgement for the hope of eternall comfort, Gods aim is to bring us to this, ſaying nothing but Chriſt, Pſ. 73. and to this not to love the world, nor the things that are in the world. 1 Ioh. 2.15. 1 Cor. 7. 31.

In Q. 5. N. 4 [Service of the creatures] The very creatures do joy both in the temporall and ſpirituall good of the Church, (as hath been touched above) Luke 15.10. Pſ. 65. Pſ. 67. Eſ. 43.23. Apoc. 5.11.12.13. Pſ. 24 Pſ, 91. The Angells, the Stars, the Heavens, the Rivers, the Seas, the Earth with windes, ſtormes, tempeſts, haile, &c. Pſ. 18. Iud. 5. Pſ. 11 All theſe are ordered for the good of Chriſt and his Church. Pſ. 96. Pſal 98. And Chriſts interceſſion doth mitigate the curſe Gen. 8.21. Pſal. 128.

I will once more breifly ſumme up theſe four heads.

The firſt old Adam was a figure, (but in a contrary way) of the ſecond Adam that was to come, The firſt Adam by his ſin was the corrupter of all things, the ſecond Adam the reſtorer of all things, by his obedience procuring our Regeneration & Juſtification; the godly are a new creation, old things are paſſed away, all things through Chriſt are become new to them, and hence that ſpeech is glorious, All things are yours, whe • her the world, life, or death; whether things preſent or things to come, all condi •• ons, all events are yours, all the Ordinances, all the Officers both of Church and Common-weale are yours, all the Angells are yours, all the promiſes and precepts are yours, Chriſt is yours, God is yours, yee are Chriſts, and Chriſt is Gods, 1 Cor. 3.

In Q. 6. N: 1 [The ſeed of Sathan] This is the malignant Church, But obſerve through all the holy ſtory, how the Son of God the ſecond Adam hath whet his ſword, bent his bow, and prepared his arrowes againſt them, he hath both promiſed and ſworne to the Church, that hee will have war with him from generation to generation, even untill Sathans head-plot is wholy broken, Pſ. 7. both by giving them over to ſpirituall judgements, and to outward plagues, Thou haſt troden all them that erre from thy ſtatutes, for their deceit is falſhood, thou putteſt away all the wicked of the earth like droſſe, Therefore I love thy teſtimonies, Pſ. 119.116. Jer. 6.30. And in the promiſe to Abraham, God doth curſe them Gen. 12. and Lev. 26. The holy ſpirit doth alſo in deteſtation deſcribe them by many infamous titles and compariſons, Seed of the Serpent, Gen. 3.15. Mal. 3. Angels of the Devill, Sons of Belial, &c. theſe are the multitude that go the broad way to deſtruction; as may be ſeene in the Apoſtacy of the old world, and in the Apoſtacy of Nimrod, and in the Apoſtacy of the ten Tribes, by the perſwaſion of Jeroboam, and of the two Tribes not long after: ſo liwkeiſe it fell out in the Kingdome of the King of Locuſts.

In Q. 6. [Adopted Sons of God] Theſe are the Church militant, yet great is their glory in the Covenant and in the promiſes that are made to them in Chriſt; they have glorious Titles, They are called the Sons of God, the Angells of Chriſt, the trueſt of the living God, his ſpouſe, his portion which God hath created for his promiſe, Eſ. 43. This is that Kingdome of Chriſt that endureth to the end, and that conſumeth all other kingdoms that oppoſe the little flock that go the narrow way that leadeth unto life.

In Q. 6. N. 11. [God made this promiſe] God was the firſt teacher of the glad tidings of the Doctrine of faith, to open the blind eyes, and to turne men from darkneſſe to light, and from the power of Sathan to God: When Adam was become poor, blind, miſerable and naked, God was pleaſed to give his collyrion eye ſalve from the promiſe of Chriſt, for that declaration of Redemption by the ſeed of the woman was denounced as a threatning to the Serpent, but as it was ſpoken in the hearing of Adam and Eve, it implyed a promiſe of Redemption to them from Sathans head-plot, ſo the promiſe was alſo made to once ungodly Abraham before his calling, where now was free will, merits, works foreſeen, &c. Read Eſa. 42.7.16. Eſa. 43 25. Pſal. 103. All is of free Grace.

In Q. 6 N 11. [Nay it could not enter] This made the Apoſtle to break forth into joy and praiſe, becauſe God doth to us (not to the Angells that fell) above all that we can aske or thinke, Eph. 3.20.21. Chriſt ſaith, I was ſound of them that ſought me not, Eſ. 65.1. and of this wonderful mercy did David and Aethan ſing; Pſal 40. Pſal. 89. Pſal. 103. This is the great and wonderfull thing of Chriſts Law that David prayed that he might ſee with opened eyes, Pſal. 119.18. and Paul for the Epheſians, Eph. 1.18. Great and glorious is the myſtery of Godlineſſe, that the Son of God ſhould be manifeſted in the fleſh for the effecting of all this, to the elect, Gen. 3-15. and Eſa. 57.15. is very pertinent, yea all the bleſſed Scriptures are the Revelation of theſe glad tidings of the Goſpell from Gen. 3.15.

In Q. 6. N. 11. [Till the Spirit of Chriſt] The word is of no effect without the ſpirit, neither doth the ſpirit ordinarily worke without the bleſſed meane, (never contrary) to his own divine Revelation; as God commanded the light to ſhine out of darkneſſe: ſo he gives a command to his word to be a light and a Lamp in our dark hearts, by the operation of his ſpirit, and by this meanes he makes his exhortations, covenants and promiſes to be effectuall means for the reconciling of our enemy, cogitation: The learning of Chriſts Law, doth worke in us a new creation; Eph. 4.20, 21, 22, 23, 24. The Law of Chriſt the true ſhepherd is a Doctrine of reſtoring and converting the ſoule, Pſ. 19. Pſ. 23. of his own good will, begat he us with the word of truth, ſo ſweet and precious is the Law of Chriſt.

In Q. 6. N. 3. [The workes of the Devill] from the Firſt Adam we have his image and likeneſſe, even corruption of corruption; corrupt we are in blood, in fleſh, in will; this was the worke of the Serpent, and that it might be deſtroyed, the eternall word became fleſh, the ſecond Adam, that ſo from his infinite fullneſſe wee might have grace for grace; being made Sons in him by faith, that ſpeech is heavenly. As we have the image of the earthly Adam, ſo we ſhal bear the image of the heavenly Adam, not only in the ſecond but alſo in the firſt Reſurrection. The ſecond Adam in both is a quickning ſpirit, the begotten is like unto him that begetteth; elſe no communion with God and Chriſt, and God is only the God of ſuch, 1 Cor. 1.30.1 Cor 15.49.1 John 1.1. Ioh. 5.4. Parents are meanes to beget, and (with travaile) to bring forth children after the image of the firſt ſinfull Adam, like the foale of a wilde Aſſe,, ſo they ſhould with all holy care and diligence travell in birth again till the ſecond Adam be formed in them; if any man be in Chriſt the ſecond Adam, he is a new creature, and partaker of the divine nature, 2 Cor 5.17.1 Ioh. 4. 17.1 Pet. 1.22. Col. 3.10. and ſee how the old and new Adam are compared, in Eph. 4.17. &c. The ſcripture ſaith, that the ſecond Adam had not the ſpirit by meaſure, but that all fullneſſe pleaſed to dwell in him, and that he was filled with the ſpirit of the Lord; with the ſpirit of wiſdome, counſell, ſtrength, underſtanding, knowledge, and of the feare of Jehovah, and that of his fullneſſe wee all have, in ſome meaſure, anſwerable grace, Eſ. 11 2. Eſ 42.6, 7. Chriſt is the head of the body, Regegeneration by the matter of holy doctrine, and by the ſpirit was taught to Nicodemus to be from Chriſt the ſecond Adam, Ioh. 3. Hence many caſes of conſcience may ariſe in the mind: If Chriſt have deſtroyed Sathans workes in us, how is it that ſin is of ſuch force in us, All this is anſwered in Rom. 7. and Rom. 8. and Rom. 12.3. Gal. 5.16, 17, 18. Eſ. 42.3. Eſ. 57.15,

In Q. 6. N. 3. [Of the corrupt nature] This ſtate is in no wiſe to be reſted in, be wee never ſo formall in Religion outwardly: The unregenerate cannot pleaſe God. his prayer is turned into ſin, his ſacrifice is an abomination, his wiſdome is enmity againſt God. The good workes of the Heathens, yea of the Scribes and Phariſees, though materially good, were but ſplendida peccata, their hearing of the word, and ſhowes of profeſſion comes to no fruit; as in the three former ſorts of ground, Mat. • 3. As in Kain a great heir, Achitophel a private counſellor, Herod a King, Iſcariot an Apoſtle, Symon Magus a great Schollar, &c. &c. Their execution of Lawes for civill policy, through Chriſts over-ruling is turned to good for ſociety of humane life, and ſometime a wall of defence for the Church, as the Apoſtle Paul found Neroes authority long a defence againſt the Maſters of traditions. Our Natures are ſo corrupt, that our ſpirits are moſt vile for hatred, enmity and fretting againſt God and Chriſts Kingdome, evermore in war as enemies; bea • ing weapons againſt him, Rom. 6 Be • t to anger God, for Sathan the Prince of darkneſſe rules in the Children of diſobedience, Eph. 2. Col. 1. Rom. 1.1 Cor. 1. Jam. 4. Rom. 8 7.

In Q 6. N. 3. [In whom we are compleat] If a man wade into the depth of all that is in the firſt old Adam, he cannot be compleat, whether Philoſophy, humane Traditions, commandements and Doctrines; but in Chriſt the ſecond Adam, are all meaſures of heighth, depth, length, breadth yea and all treaſures of Wiſdome, Knowledge. Fortitude, Juſtice, Temperance, Freindſhip, Love, Patience, earning of Bowells, &c. And this we ſhall finde if we meaſure it with a golden reed, Job 28.1 Cor. 2. and 3.2 Tim. 3.15, 16, 17. Eſa. 11. to 9. Eph. 4.21.22. &c. 1 Job. 3. 8, 9, 10. He enlightneth, changeth and guardeth both heart and mind, enlivens the conſcience, makes the memory retentive of good things, ſweetly turns & draws the will, mortifies the inordinacy of the paſſions, & rules the min all holy majeſty, neither to be dull in want, nor wanton in fruition, caſteth down vain imaginations, bringeth into captivity every thought, commands the ſenſes, clears and ſettles the fantaſie, teacheth to order ſpeech and ſilence, ſubdueth the members of the body, to be weapons and ſervants unto righteouſneſſe and holineſſe. Breifly he liveth, he thinketh, he ſpeaketh, he worketh all in us, Of him, and through him, and for him are all things, that God in him may be glorified. This is the influence that cometh from the ſecond Adam, in his Ordinances publick and private, to all the building of his myſticall body, untill we all reach unto the unity of faith, and the Knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt, without whom we are void and without form, darkneſs, dead, dry ſtakes, (2 Cor. 4.) and out of whom wee neither have nor can do nothing. But following the truth in Love (as the truth of this healing Doctrine, is to be ſought and found only in JESUS) we grow up in all points into him which is the head, even Chriſt himſelfe, by whom all the body conveniently joyned and faſtned together by every point of the furuit • re according to the operation of the ſpirit, which is in meaſure of every ſeverall part, reneweth increaſe of the body unto the edifying of it ſelfe in Love.

A proud Laodicean Arminian, thinkes and ſpeaks contrary, which ſhewes he is not only ignorant of Chriſt and his learning, but of his own naturall Philoſophy, Noſce teipſum, What naturall abilities did and would worke, we ſee Jer, 4.22. Job 28. Rom. 1.1 Cor. 1. But no change of heart to fear God in Chriſt; here heathens who could ſay, Video meliora, deteriora ſequor, might ſee further with the Apoſtle, Rom. 7.23. &c. But man ſold unto ſin, can neither hear nor ſee where God openeth not the eyes, and here the ſpirit teacheth the godly to groan, with ſighings unſpeakable, (See Mr. Bro. upon Lam. 1.11.) When we read in the holy ſcriptures, or elſewhere, of errours in judgement, and ſins in practiſe in heathens and others, then refer all hither, to thinke upon the poyſon of the ſerpent, breathed into the natures of our firſt Parents, which could never by all humane learning be healed. The truth is, man is moſt adverſe to be cured till Chriſt by his word and ſpirit illuminate and quicken, The Phariſees were the moſt excellent of all naturaliſts, yet they could not attain to the Law of Righteouſneſſe, (or freedome from ſin and guilt) Rom. 7.8, 9, 10.11. chapters, Phil. 3.3, 4, 5. &c. The plaine reaſon is, they deſpiſed to know this glorious hidden myſtery of Chriſt the ſecond Adam, and miſſed the meaning of the Law.

In the 6. Queſt. N. 3. [Doth rule all ages] The ſecond Adam and his doctrine is the light, the way, the truth and the life to all generations The ſong of all ages is, Salvation is of our God, and of the Lambe Apoc 5 9. and Chap. 7.10, 11, 12. This is the true Catholik faith, faith in Chriſt ever one and the ſame, although the outward Adminiſtration did differ, Pſal. 100.5. & 119.89. & 135.13.1 Pet. 1. JESUS CHRIST yeſterday and to day is the ſame, alſo for ever. Chriſt the Rock of all ages Eſa. 26 4. Ebr. 13.2 John 1.2. He that cometh to God muſt beleeve that he is, and that he is a rewarder of them that diligently (by faith in Chriſt Jeſus) ſeek him. This is a ruled caſe from the beginning, No man cometh to the Father but by the Son, The cloud of witneſſes from Habell to our Lords dayes confirmeth this. Ebr. 11. all of it: And the clouds ſhall not catch up any to glory, but thoſe of the ſame holy faith. This faith is the charge and commandement of the Lord, which the Saints are to keepe inviolable from age to age, without ſpot of hereſie, or vanity of mans traditions.

In Q. 6. N. 4. [To this faith he calleth his elect] The faith of Gods elect is glory, and the righteous Nation that keepeth it entire, and walketh in it, is a moſt glorious people, not the like in the earth, if we conſider the King of Saints, his Lawes, his government, and the purity of his ſubjects. Of this company of faithfull ſoules, and their King, their endearedneſſe each to other, the Canticles ſingeth, yea all the holy ſtories ſhew the ſame from the firſt to the laſt, Prov. 8.31.2 John. 9.

Ibid. N. 5. [Great diſputations, contentions, &c.] Here is the faith and patience of the ſaints, here are they that keep the commandements of God and the faith of JESUS, Apoc. 13. and 12. and 14. When the Lord God ſpake that of Gen 3.15. fire was caſt into the Earth, and a ſword was ſent, ever ſince there hath been diviſions, factions, and contentions, Three againſt two, and two againſt three. Hitherto pertaine all the warrs, plottings, deviſes; deceits, ſlanderings, cavillations, mockings, • ſco • nes, ſcoffings geerings, thraſonicall boaſtings, murders, maſſacres, treaſons, &c. of them, of that wicked one. It is not liberties and ſtates that the Seed of he Serpent ſo much ſhoots at, but blood, All that will live goldly in Chriſt Jeſus, ſhall ſuffer perſecution, and yet in all tryalls whatſoever, faith is victorious. Chriſt ſometimes builds his Jeruſalem, Temple, ſtreet, and wall in troublous times; Note, whereas ſufferings might be juſt puniſhments for ſin, the Lord God in his unſpeakable goodneſſe, and in honour to the Saints, maketh them to be for teſtimony to his truth.

[And his Angells by Satan] Many caſes of conſcience ariſe out of this, if Chriſt bruiſe Satans power, how is it that we ſuffer ſo many trialls; hence many doubtings, feares, teares, diſtractions, unrulineſſe of paſſions? Pſal. 73.1.1 Sam. 27.1. All is anſwered, Rom. 8.17, 18. Dan. 11.35. Mat. 10.1 Pet. 1.1 John 15. and 16. and God over-ruleth all for the good of his children, Apoc. 1.18. Pſal. 33.10. and 76.10. and 94.19. and 119.75.2 Cor, 1. Phil. 4 5.6.7. Heb. 12. Be humble, and live the life of faith with temperate affections, and in the ſober uſe of all good means, and all wil be well. 1 Cor. 7.29, 30, 31, 32. The ſpirituall armour belongs hither, Eph. 6 Afflictions are compared to darkneſſe, to waves of the ſea, &c. God can ſtill them, Pſal. 89. and 93. wee looke not to the decree of God concerning ſufferings, Gen. 3.15. that it muſt be ſo, wee propound ſelfe ends in profeſſion of the Goſpell. Verily we do not conſider why we were borne, and for what cauſe we came into the world, if we did, all reaſonings of our hearts would be ſilenced, then let us meditate that good confeſſion that the Lord Jeſus witneſſed before Pilate, Iohn 18.37.

In Q. 6. N. 6. [Brotherly love, holding one another dear] This is, and was the meſſage that was taught from the beginning, 1 Iohn 3.11. Kains and Habells ſtory is there remembred. This 6 point is the ſumm of. the ſecond Table, and handled by expoſition and example continually, See the later part of the Epiſtles to the Churches, to Rome, Corinth, Galatia, Epheſians, Coleſſians, Heb 10.24.25. Act. 4.32. Pſal. 133. Ioh 15. compare 1 Iohn 3.23. and 4. ult. 2 Iohn. 5.6.2 Tim. 1.13.

In Q. 6. N. 6. [And to have no fellowſhip] This enmity and warr of Michael and his Angells againſt the Dragon and his Angells, cannot, and therefore muſt not be reconciled, it is a curſed worke to endeavour it, And indeed either ſide holds one another Anathema. God hath put the enmity betweene the ſeeds, and who ſhall joyne that, which God, by principles of unreconcilable diſtance, hath perpetually divorced and ſeparated, it was never yet reconciled, though Satan and his prophets and the falſe brethren in their owne ungracious projects have laboured, Gen. 6.2.3.4. &c. Numb. 31.16. Apoc. 2. Iud 2. and 3.1 King 11.1. and in Nehemiahs and Ezras dayes, God hath forbidden it, and plagued the tranſgreſſion in the old and new Teſtament, 2 Cor. 6, and 7.1. Apoc 3.14. See Ezraes ſadneſſe, chap. 9.14. the affinity of Loegria with Gallia hath brought heavy wrath.

In Q 6. N. 7. [Praiſes and thankſgivings] He is thy Praiſe, and he is thy God that hath done for thee th • ſe great and terrible things which thine eyes have ſeen Deut. 10,

For the duty of praiſe, Pſal. 95. and 96. and 100. and 103 and 108, and for all kinds of bleſſings, ſpirituall and corporeall, and the aſſured hope of eternall, let us delight in this duty of praiſe and thankſgiving.

In Q. 6. N. 7. [Of each dayes creation] All the Hoſts of the Heavens and Earth worſhip him, if he give but a watch-word to any of his creatures, to any of his hoſts, they rebell not againſt his word, his word runs very ſwiftly in them, Pſ. 136. and 91. &c ſee this in all the ſtories of the word and eſpecially when the ſaints offer up ſtrong cryes to Jehovah of Hoſts. a terrour to the ſeed of the ſerpent who engage all the armies of Heaven and Earth and ſeas againſt them, 1 Sam. 7. See much of Pſ. 18.6, 7, 8, &c.

In Q. 6. N. 7. [For deliverance] Pſal. 136.23.24. Apoc. 15. and 19. All the plagues of Pharoah ſhew this, His plagues were from Iehovah E •• him from each dayes creation in Ge • . 1. The thankfull remembrance of Gods mercy to our bleſſed England, is worthy of happy memory, Eph. 3.20.21.

In 7. Queſt. and Anſw. [Chriſt who is Alpha and Omega, the firſt and the laſt, is the firſt and the laſt teacher of his own religion and worſhip] Man not preciſely cleaving to divine revelation, is an idolatrous, ſuperſtitious, and ſelfe-willed foole, although hee will make great ſhew of wiſdome and humility.

In Q 7. [I determined not to know any thing among you, ſave Jeſus Chriſt and him crucified] This holy Doctrine is breathed conſtantly in all the holy ſcriptures from the beginning. Sacrifice was a ſeal of juſtification (or freedome from guilt of ſin and puniſhment) that is by faith. Sacrifice was ſtill taught with the Doctrine. God made a covenant with man fallen by ſacrifice, and when they ſacrificed they prayed, Gen. 12.8 1 Sam. 7.9, Yea Habel Gen. 4. Eb 11. conſider Pſ. 20. all of it. and Gen. 15. God promiſed, Abraham beleeved, and to ſtrenghen his faith, ſacrifice was added, and it is ſay, God made a covenant with Abraham the ſame day. From the time of mans fall, beaſts were killed for ſacrifice, and it kindled firſt with fire from Heaven. The tame, quiet, and mild kinde as Ox, Sheep, and Goat, and birds not devouring, as Turtle and Pigeon and other little birds, no beaſts of prey nor birds of prey, but ſuch as feed upon ſeed are fit for ſacrifice. Theſe ſhewed that the ſecond Adam by his combating with Satan through his conſtant patience and holy obedience unto death, ſhould procure our juſtification or freedome from Satans power. Alſo ſuch manner of ſacrifices taught us mortification following Chriſt, and profeſſion of a quiet and harmleſſe life. For no Tyrants can ſacrifice to God, but juſt quiet and patient folke, 1 Tim. 2.8. And the keeping of the fire once kindled, taught them not to quench the ſpirit. That ſpeech of Apoc. 13. muſt here be minded, Chriſt was the Lambe ſlaine from the foundacion of the world: ſlaine in the decree of the bleſſed Trinity, and in the Church by types of the Lords owne appointment.

In Q 7. [The preſence of God] Holy convocations, together with Gods Ordinances, was ſo called in after times, called alſo the Courts of God, there is Gods reſidence, there he keeps Court, and glorious is it to conſider, Exod. 20 24. and chap. 29.43.44.2 Cor. 6. For it is ſayd, There will I meet with thee. There we ſit at his f • et, as his diſciples, to heare his words; at the poſts of wiſdome wee muſt attend Prov. 9. There is the beauty of holineſſe, his own commanded worſhips: There is the proviſion of the heavenly houſholder, there the bleſſed ſhepheard feeds the flock of his fold. Oh ſee the comforts that an holy ſoule doth there finde, Pſal. 23. and 36. and 40. and 42. and 65. and 84. and 95. and 100. and 132. &c. The Saints as Habell have bleſſed communion with God their exceeding joy, there the Saints, the Iſrael of God rejoyce in his Makers, the children of Sion rejoyce in their King, Jehovah their God is with them, the joyful ſhout of a King is among them, There the holy voluntaries, the army of Heaven, aſſemble and compaſs their commander, and bleſſed and holy is the communion that the Saints have there one with another, and eſpecially it ſhineth when there is none unclean and profane of their company. Infinite are the uſes of application, how that we in all things muſt remember, That holineſſe becomes his houſe, and preſence for ever, What preparations, longings, and attention to meet ſuch a King, ſuch a Father, ſuch a Bridegroome, &c. inſuch holy Ordinances, and before men to ſhew forth the virtues of him that hath called them, that as their King is holy ſo they to be holy in all manner of converſation. Solemn aſſemblies without mixture of mens in ventions is a deare bleſſing, it is an Eden, the very Garden of God, Ezek. 28. Cant. 4 3.

In 8. Queſt and Anſw. [Habel] Now faith is the expectation of that which is hoped, and the tryer our of things which are not ſeen, for by it the Elders were well reported of. By faith Habel offered unto God, a more excellent ſacrifice then Kaine, by which he obtained witneſſe that he was righteous (i. e. j • ſtified, that is freed from ſins, guilt and deſert) God teſtifying of his offerings; and by it he being dead yet ſpeaketh, Eb • . 11.4. So Habels faith did ſpeak to the revolting Hebrewes, how and from whom they muſt expect juſtification and ſalvation.

In 9. Queſt. and Anſw. [Began the war] Where, as it is ſayd, the ſeed of the ſerpent ſhall bruiſe, it ſheweth they ſhould be of great power, outward glory and temporall felicity, as from Kaine through all the holy ſtories, Pſal. 44. and 73. and 79. Job 12 and 22. Apoc. 13. &c. &c.

In Q 9. [The holy ſeed] Habel for love to Chriſt, was the firſt that was accounted as a ſheep for the ſlaughter, that was killed for the word of God and faith & teſtimony of Jeſus Chriſt Hence the Proverb begins to take place, The juſt is an abomination to the wicked, Obſerve hence that the wicked are one corporation from Kain to the end of the world, and all the godly from Habel to the end of the of the world are another corporation in Chriſt. And therfore what perſecution Kain did to Habel, wicked men are now guilty of, Pſal. 66.6. Hoſ 12.4. Mat. 23.35. for they would have done the ſame to our Lord, to the Prophets, as Kain did to Habel, if they had then lived. And ungodly men have, do, and will fulfill the meaſures of their forefathers impieties, in perſecutions, maſſacres, treacheries, gunpowder-plot, cruell mockings, &c. ungodly men cannot trample on God; but they reach as high as they can againſt his image, both in his Ordinances, and his ſaints, and his graces in them, this is the higheſt ſtep they can go; as Achab, Jerom, Joaſh, & Jehoiakim, fretted againſt God, and they would be revenged by impriſoning and killing his Prophets. Chriſt & his Doctrine have been called & eſteemed, • nathema, even from the beginning of all that wil not receive his Doctrine in the love of it: ſo it was accounted of Kain, when Chriſt would not accept his bodily exerciſe, ſo he ſaith, Viſiting the iniquity of the Fathers upon the children, unto the third and fourth generation of them that hate me, Ex • d. chapt. 20. So they deſpiſed his Statutes, and did abhor his judgements, Levit. 26 15.

In 10. Queſt. and Anſw. [A great Apoſtaſie] All fleſh had corrupted his way both in religion and converſation, Gen. 6. Job 21. and 22. Mat. 24. Iudas Thad 14.15. So Iudah were corrupters, Eſai. 1. Ier. 6. They were but fleſh, they cared not for regeneration (nor the Doctrine of it) to ſerve the Law of God in their minds, for the imagination of their heart was only evill continually, They mocked the religion of the Second Adam, Ion 21. and 22. they deſired not to know the waies of Chriſt.

In Q. 10. [Ungodly marriages] The Sons of God the viſible Church regarded not Gods diſtinction of the holy ſeed, ſo after times found them to be ſnares and traps, treachery, profaneſſe, and abomination to the Goſpel, Common-Weale, and Family.

In Q. 10. [Glorious houſe] Glorious for Cities, Wealth, Muſick, Pleaſures, Feaſting, Strength, Arts, and vaine deceitfull beauty; the flouriſhing eſtate of the wicked doth commonly prevaile for apoſtacy with the open Church or multitude.

In Q. 10. [A confluence] When people have not a ſincere care to know, but ſet light by the faith of the Son of God, the myſtery of godlineſſe, then all ungodlineſſe and unrighteouſneſſe will be ſeene in mens converſations, This is evident through all ages of the holy ſtory, and in all Common-Weales, Families, and perſons at this day, which either retaine not, or caſt off the myſtery of Faith in a pure conſcience, no religion teacheth nor worketh in the heart and carriage ſuch ſtrictneſs of a peaceable and holy life, as the paterne of wholeſome words, faith and love which is in Chriſt Jeſus, Deut. 4.5, 6, 7, 8. And verily there can be neither holineſſe nor righteouſneſſe in truth, but in them that are renewed in knowledge, after the image of him that created them, that is of the man Chriſt Jeſus, the ſecond Adam, the Lord from heaven, 1 Cor. 15.47. Eſa. 11.1. to 9.

In Queſt. 10. [Remember] After our firſt Parents were turned to duſt, the reſt of the holy Fathers dyed not long one after the other (except Henoch) yet they had three witneſſes of Chriſt to the floud, that conteſted againſt their apoſtaſie, Methuſelah, Lam • ch, and Noah; But Henoch had before ſpoken of, terror to the wicked, and godly Lamech of comfort to the faithfull.

In 11. Queſt and Anſw. [Through faith] Now faith is the expectation of that which is hoped, and a tryer out of things which are not ſeene, for by it the Elders are well reported of, by Faith Noah being warned of God of things not ſeen, as yet moved with feare, prepared the Arke to the ſaving of his houſe, by which he condemned the world, and was made heir of the juſtification that is by faith, Eb • . 11. A beleever will be carefull of the ſalvation of his houſhold.

In Q. 11. [Good report] Faith in the Son of God is moſt glorious, faith evidencing things not ſeen, made all the Elders honourable in a good report, in life and death, and after death, whoſe faith we are exhorted to follow; a godly man ſhould ſo walke, as all hee doth ſhould evidence to the ſoule things not ſeen, All Eccleſiaſtes tendeth to confirm this in us, as godly Lamech teſtified.

In Q 11. [Sons] The floud in the faithfull doth ſhew the benefit of adoption and covenant, the faith of God is not without its effect, though many did • all away, and the Ordinances were unſavoury to them, 2 Cor. 2.16. Our Natures ſo univerſally depraved, that whilſt we are in the fleſh unconverted we cannot pleaſe God, without ſaith it is impoſſible we ſhould pleaſe God, or that God ſhould pleaſe us, Jus divinum 31.

In Q 11. [City and country] They beleeving on the Son of God had everlaſting life, and came not into condemnation, but paſſed from death to life: Minde it, a preſent poſſeſſion, and immediate paſſage, no judgment intervenning, nor torment, All the faithfull till the fulneſs of time had perfect joy in an immortall ſtate of life and glory with God in the Kingdome of Heaven, Matt. 8.11. and therefore are termed, Them in Heaven, Eph. 1.10. and the family of Heaven, Chap. 3.15. Away then with the dotages of Lymbo and purgatorie, and all other curſed opinions of the heathens, and heathniſh Kingdome, Abyſſigena, Apoc. 9. Pſal. 17. and 22. 4, 5. Pſal. 36.8.9. Dan. 7.18. Pſal. 49.15. and 73.24. Eſa. 3.10. Pro. 14.32. Job. 5.24.

In Q. 11. [Wherefore they had preſervation] The fleed was a ſacrament to the faithfull of Salvation to which anſwereth Baptiſme, 1 Pet. 3. Though theſe three men, Noah, Daniel, and Job were in it, they ſhould deliver but their own ſoules, by their righteouſneſſe faith the Lord God, Ezek. 14.14. confer this to Gen. 6. many obſervations may be collected ſee the effectuall ſaith of Noah, which he ſhewed by his workes, beleeving he ſeared, made the Arke, and was carefull to ſave his houſhold, he prayed for the wicked mocking world, he ſtood in the gap to turne away wrath, ſo J • b prayed for his freinds, and God heard him, ſo Daniel Chap. 2.18.23. and was heard, ſo Chriſt had heard Noah, but would no more after the decree came forth for one hundred and twenty yeares, ſo Jeremiah prayed, but at laſt would not be heard; hee was forbidden to pray. Things come to an extremity, when Gods forbids his remembrancers, if the whole ſtate will not humble themſelves, yet let Noah Daniel, and Job do it, they ſhall have comfort, they ſhall be ſealed to be kept ſafe, When Unbeleevers, deſpiſers, mockers, feaſters, drinkers, and all abominable ſhall be ſhut out of the Arke, and the heavenly Ieruſalem to be in the floud and lake of fire. Ezekiel and our Lord citing Noahs ſtory, gives to conſider of the like generall Apoſtaſie of the Jewes. And that the Apoſtaſie of the old world was as generall as the Jewes both in Ezekiels dayes and our Lords.

In 12. Queſt. and Anſw. [Corrupters of the faith] This phraſe is elegantly expreſſed in Apoc. 11.8. The Papacy was an apoſtate policy, and did depart from and corrupt the ſaith, and ſo the whole earth was corrupt. Therefore God hath and will corrupt that policy, as God did corrupt the corrupters. G •• . 6. The former be ſtamps of the later. Hench propheſied of the deſtruction of the Apoſtates of the old world, ſaying, Behold the Lord cometh with thouſands of his holy ones to give Iudgement upon all men, and to rebuke all the ungodly among them, of all their wicked deeds which they have ungodly committed; and of all their cruell ſpeakings which wicked ſinners have ſpoken againſt him, Iudas Thaddaeus v. 14.15. St. Peter ſhews they were mockers, 2 Pet. 3. and Job 21. and 22. ſheweth, how they deſpiſed the Goſpell. Thaddaeus and Peter, by alluſion, ſhew the end of all falſe Teachers, and their deceived, that follow their pernicious wayes: So when the ſtate of Iudah became mockers, judgement was at hand, 2 Chron. 36. read Matth. 24. Luke 17. for the ſins of the old world, the fooles make a mock of ſin, Prov. 14.9. Be not mockers leaſt your bonds encreaſe. Scoffers ſhall eat the fruit of their owne wayes, Eſa. 3. Prov. 3. Scoffers made a wonder of the Prophets, and periſhed, 2 Pet. 3.4. and ſo in after times. Habbak. 1.5. Act. 13.41. 1 Pet 4.4.4. Eſa. 8.18.

In Q. 11. [Excommunicate] He that hath the Cenſures of the church, deſervedly executed on him, is in dreadfull condition, little better then a fugitive or a vagabond: but it was the great Anathema maranatha that was given Kain and his poſterity, as Henoch told them, He commeth, Kain did not love the Lord Jeſus Chriſt and his holy doctrine, Kain hated Habel, becauſe his own works were evill and his brothers good. Such Kains were in after-times, Eſ. 38.20. and the Phariſees were ſuch, and ſo now all thoſe are ſuch that follow their doctrines of mens traditions and bodily exereciſe, &c. Woe be to them that follow the wayes of Kain, Thad. 11. Woe be to the wicked, it ſhall be ill with him, &c. Eſa 3.11. Job. 11.20. Pro. 14.32.

In Q. 12. [The Spirit of Chriſt] Whereas Moſes ſaith, The ſpirit of Iehovah, Gen. 6. Peter citing that ſtory, ſaith, The ſpirit of Chriſt, Gen 6. 1 Pet. 3.18.19. ſo for Jehovah in Exod. Levit. Numb. Deut. Saint Paul ſaith, Chriſt, 1 Cor. 10. VVe muſt marke diligently ſuch expoſitions of the ſcripture, even from Chriſt himſelf, Luke 24.45 This made the Apoſtle to ſay, The holy ſcriptures will make us wiſe to ſalvation, through the faith which is in Chriſt Ieſus. 2 Tim. 3.

CHAP. III.

Hath diverſe Queſtions and Anſwers with Annotations, How Redemption was taught from the Flood, till the Promiſe to ABRAHAM: And the Seed of SHEM is explained.

QUeſt. 1. How and to whom was the Councill of God in Chriſt revealed after the Flood?

Anſw. The old Teſtament writes Shem, the new Teſtament writes Sem, Luke 3.36. To Shem the Son of Noah.

QUeſt. 2 What is the Scripture?

Anſw. Gen. 9.26. Bleſſed be Jehovah theGod was not aſhamed to be called the God of Shem for he had prepared him a Son after the fleſh, who after the ſpirit of holineſse is the ſon of God, and God bleſſed for ever, Rom. 1. & 9. God of Sem, and Chanaan, ſhall be his Servant.

God perſwade Japheth to dwell in the Tents of Sem, and Chanaan ſhall be his ſervant.

QUeſt. 3 What obſerve you out of this Text?

Anſw. I. He that was called the ſeed of the woman, is now called the God of Sem. Chriſt Jeſus our Lord came of Sem according to the fleſh, Luc. 3.

II. That Jehovah Sems God was the only bleſſed and true God, none like him, nor any beſide him. Therefore the Religion of the God of Sem was [A] the true religion, and for this cauſe in Iſrael, (Sems faithfull poſterity) it was graciouſly exclaimed, that bleſſed are the people whoſe God is Jehovah, Pſal. 33. and Pſal. 144.

III. That unto this bleſſing in Sems tents, Sems own families, Japhets and Chams were to have regard.

IV. It is propheſied, that when the Prerogative of Sems tents was out, the other families of the ſons of Noah ſhould be perſwaded to imbrace the faith, and ſo be brought into equall covenant as it is ſayd, [B] That the Gentiles ſhould be fellow heirs, and of the ſame body, and joynt partakers of his promiſe in Chriſt by the Goſpel, Eph. 3.6.

V It is the mighty work of the ſpirit to make a man know & [c] to perſwade the heart by beleeving to obey the myſtery of Chriſt. All the wiſdome of the wiſe and prudent of this world is not ſufficient, till God draw, teach, and perſwade us to the Kingdome of his ſon.

VI. Parents ſhould in all fervency, pray unto God for their poſterity, that they may be wrought upon and perſwaded to obey the goſpel, and ſuch faithfull prayers ſhall not be loſt.

VII. In Noahs ſtory we may ſee the example of godly children that honour their Parents though they are old,Prov. 10.12.23. & 14.9. & 11.12, 13. & 12.16. & 17.6. & 18.3. & 22.10. & 23.22. with all tenderneſſe caring for, covering and pittying their infirmities and weakneſſes. Love covers a multitude of ſins, therefore Sem and Japheth had a moſt joyfull bleſſing pronounced on them, the fruit of which, themſelves and their poſterity did finde.

VIII. That ſcorners of Gods truth and his ſervants (though they have infirmities) are curſed, being the ſeed of the Serpent, and hence alſo note, wicked men procure much evill to their poſterity, both in their example and for Gods judgements.

IX. As long as Sems godly houſeConſider what God did for Salem and Sion, while they knew him, and advanced his name and religion in his Tabernacle, Pſal. 76.1, 2, 3, 4. held the faith of Chriſt ſincere, then Chams and Chanaans poſterities were ſervants, but when they walked contrary to Chriſt, he in fury walked contrary to them. So if wee hold Sems God to be our God and be conſtant in the faith of Sems Tents, to which we were allured and perſwaded by the Apoſtles and diſciples of our Lord Jeſus Chriſt, the God and Son of Sem; God will aſſuredly make that ſervant of ſervants, and all that curſed policy of that myſticall Nimrod, to be aThis is a point as evident as the cleareſt ſun at noone, that the ſubduing of ours and gods enemies, is a benefit tyed to our conſtancy in true religion. ſee the thankfull remembrance of D. Carlton. p. 236. ſervant of ſervants.

* Marke this queſtion, the corruption of mans nature was ſo great after the apoſtacy of our firſt parents that they were under the power of ſatans darkneſſe, unrecoverable in reſpect of man: But preſently the Lord God taught them the way of life to bring them back again to him their ſoveraigne good. Gen. 3.15 and by holy prophets, continued the ſame doctrine both before and after the Floud, Gen. 26.5. & 18.19. the revelation of the ſecond Adam is mans only comfort, and all that receive him, and beleeve in his name ſhall live, John. 1.12. Act. 26.18. QUeſt 4."Who kept the way and charge of Chriſt-Jehovah in his Commandements, Statutes and Lawes, the religion of Sems Tents after the Floud, Gen. 26.5.

Anſw. Sem; Arphaxad, Selah, Heber, Peleg, and the reſt of the godly Fathers, and their faithfull poſterity to the dayes of Terah and Abraham.

QUeſt. 5. Was there any that contemned and apoſtated from the God of Shem, and his true religion?

Anſw. Yea, Cham and Chanaan, and Nimrod the grandchild of Cham, drew away many of the ſons of the open or viſible Church to deſpiſe Chriſt in Shem, ſirnamed Melchiſedeck, who was ordained over them King and Preiſt, who governed in Juſtice and peace, ſo that there was a great apoſtacie of Sems own families, Japheths and Chams.

QUeſt. 6. Shew further how this apoſtacy went on?

Anſw. The outward glory of the falſe church was ſo great, that ſome of the Fathers of the holy line, as Terah and Abraham, fell to the idolatry of Nimrods Kingdome Joſ. 24. But they being called, repented, Gen. 11.

QUeſt. 7. How did Chriſt break and bruiſe the ſeed of the ſerpent for their enmity and wickedneſſe that would not bave him to reigne over them?

Anſw. I. With his unſpeakable ſevere judgements, for even thoſe families for deſpiſing the faith, were excommunicated and cut off both Father and child, from being of the houſhold of God by the confuſionSo Judah for deſpiſing the faith, were plagued by a Nation of a ſtrange tongue, Deut. 28 49. ſo the world by the man of ſin, 1 Cor. 14. mind ſeriouſly Jer 44 26. of tongues, and ſo were No-people, and fooliſh Nations, by being eſtranged from the life, juſtice, and peace of God in Chriſt, that they did not hear nor ſee the light of his truth for two thouſand years, but followed Divells, the Prince of the darkneſs of this world in endleſſe and lawleſſe Idolatries; and of all the miſeries that befell them, they in ſpeciall loſt the Sabbath, which would have kept them in the faith of the creation and redemption. And let this ſinke into the hearts of all men, that all men ever were and will be Atheiſts, or Idolaters that Chriſt ſpeaks not to in their owne language by his holy law, and to this anſwer ever ſeriouſly minde, 2 Joh v, 9.

II. From theſe dayes, the wrath of God was revealed from Heaven againſt them for their ungodlineſſe and unrighteouſneſſe by wars and commotions, and ſuffered them to walke in their own wayes, by giving them up to a regardleſſe mind, and to the power of groſſe darkneſſe and wilfull ignorance, and to their hearts luſts and vile affections, &c. &c.

QUeſt. 8. What benefit had the godly in Sems Tents and houſe, by cleaving to the faith of Gods Elect?

Anſw. Through faith they obtained good report with God, and confeſſed that they were pilgrims and ſtrangers in this curſed world, wherefore God was not aſhamed of them to be called their God, and accounted that the world was not worthy of them: And as he promiſed, builded and prepared, ſo they hoped for an heavenly City and Country. And Sems Tents had this glory, that all the while that thoſe families were cut off, the hidden myſtery of godlineſſe was carefully kept in his Tents and houſe, and the Hebrew Tongue alſo, as all the old Teſtament doth witneſſe.

QUeſt. 9. Then the Prerogative of Sems Tents did not alwaies continue?

Anſw. No; When the God of Shem tooke mans nature of the ſeed of the woman, and gave his life a Ranſome, not for the Hebrewes or Jewes only, but for the Heathens alſo: Then that he might raigne and judge the world in righteouſneſſe, he turned the curſe of tongues to preach to, and perſwade all thoſe families to obey the ſame faith, from which their forefathers had apoſtated, even to the Religion of Shems Tents.

QUeſt. 10. How and to whom was the Revelation of the myſtery of Chriſt continued to be revealed after the bleſſing to Sem?

Anſw. In the promiſe to Abraham, that Chriſt ſhould come of him according to the fleſh.

QUeſt. 11. How many yeares are from the floud to the promiſe made to Abraham?

Anſw. Foure hundred twenty ſeven yeares, and ſo from the promiſe to our firſt Parents whom the Serpent murdered, unto the promiſe to Abram given preſently upon the death of Terah, whoſe faith the Serpent corrupted to flames of Idolatry, are years two thouſand eighty three.

QUeſt. 12. How many Chapters of Geneſis are contained in thoſe 2083. yeares.

Anſw. The eleven firſt chapters, and alſo part of the firſt chapter of 1 Chronicles, and alſo Luke part of chap. 3. Note that all the reſt of the holy ſcriptures doth not containe ſo many yeares for the writing of them.

A breife ſumme of the former Queſtions and Anſwers.

JEhovah our God, Jehovah is one, the Father, the Son, and the holy ſpirit be one, coeternall, and co-eſſentiall. The Son is called the word, by the word the Father made the world, and by the ſpirit beautified the heavens. And becauſe the word would become fleſh the world was made to ſerve once Adam the firſt. The Angells that grudged at that fell for ever, and deceived Adam, and made him dead in ſin, and brought him to be dayly turning to duſt untill hee dyed. And for him the whole frame of the creation was pronounced corrupt; but after divine Revelation, he beleeved that Chriſt made of a woman, made under the Law, God being in him, to reconcile the world unto himſelf, ſhould give him free forgiveneſs for juſtification by faith, and renew the inner man in knowledge, holineſſe and righteouſneſſe, and raiſe up his body, and make a new world by his power, Whereby he can ſubdue all things to himſelfe.

All faithfull travailed in ſoule to have Chriſt brought forth to the knowledge of their poſterity that all might know that all this world was made obedient to a man at the firſt; which man fell from God his firſt day, and then God opened his counſell, that the Son eternall would be made man of a woman, to deſtroy the works of the Angells that fell, who all are collectively Satan.

Satan brought Adam to looſe the life of his ſoule, and his body to death and duſt, and all this world to corruption: Chriſt kindled light in Adams ſoule, and after 930 years heavineſſe for ſin took it to his joy, and will raiſe up his body, and make a new world, that all men who will receive the abundance of Grace of free forgiveneſſe for juſtification, may reigne by Chriſt, and all who will not regard this mercy ſo clear as the ſun, they all, by Adams fall dead in ſin, ſhall be damned for ever with the Devills.

This is the travell of the chriſtian minde, ſpeech of this, full of joy, is in all the books of the old and new Teſtament.

Or thus.

The ſumm of the Bible is ſhort, how of Gods eternall counſell the world was made for man, becauſe the ſon of God by whom he made the world would be a man to give life to them that reſted in this wiſdome.

All this dialogue will evidence this, or doth deſire ſo to do. * The faith of Gods elect in the incarnation and reſurrection, how it hath been followed or contemned from the beginning, with plaine and civill carriage in Gods wayes, and ſatanean in the contrary, and how * the goodneſſe and ſeverity of God hath beene anſwerable, This containeth * the ſumme.

And the ſtory of four thouſand years to Jeruſalems fall by Rome, hath no more. And all ſhould gladly hear of this all their life, and ſee Chriſts bright face ſtill to this ſumme.

The book of God is open and eaſie to be underſtood, Prov. 8.9.

Annotations upon the Queſtions and Anſwers of CHAPTER 3.

Queſt. 3. N. 2. [The true Religion] If any ſhould queſtion what Religion Sem was of, the Anſwer may be, that he was Preiſt to Jehovah the moſt high God, the maker and poſſeſſor of Heaven and Earth; as alſo that it was the ſame to which the Sons of Japhet were perſwaded by the bleſſing of tongues, and by the miniſtry of the Sons of Sem, Gen. 14. Act. 2. Apoc. 14.7. 1 Theſſ. 1.9, 10. And ſo Sems bleſſing did containe the ſame faith that the bleſſing did which God gave to Abraham, Gen. 12. Marke well the Doctrine to the ſeven Churches of Japhets houſe in all the Apocalyps, and ſo in all the Epiſtles of the Apoſtle of the Gentiles, and in the Epiſtles of the Apoſtles of the circumciſion. Again, he was of the ſame Religion and holy faith of his Father Noah, who inherited the righteouſneſſe that is by faith, and who pronounced this • leſſing on Sem. Heb. 11.

Queſt 3. N. 4. [That the Gentiles] The greateſt favour that God beſtoweth on men in this world, is to make them of his family true members of his Church: Ezekiel remembreth this to the Apoſtate Prince of Ty • us, chap. 28.13, 14. The godly Jewes foreſeeing the calling of the Gentiles, (by the promiſes and propheſies of Gen. 9. and 12.) rejoyced in ſpirit, that Chriſt ſhould raigne over them, Pſal 67. and 97. 1 Rom. 15.12. Zach. 8. and 14.9. And the Gentiles ſeeing the performance were glad, Act. 13.46. But for two thouſand years, Satan the ſtrong man kept a large and great poſſeſſion by metamorphoſed Fables and Idolatries.

In Queſt. 3. N. 5. [And to perſwade] Univerſall and free will to good (in the ſtate of unregeneracy) is vain and vain glorious Doctrin. Noah was not of this faith, and the calling of the Families to the faith, by the preaching of the Apoſtles, argueth the falſhood of ſuch Tenents. Obſerve the ſpeech of Chriſt to the Apoſtle concerning his Ambaſſage, Act. 26.18. not only illumination, but a turning from the power of Satan in the will and affections, is all done by the mighty worke of Chriſt in his own Ordinances. The faſhioning of the ſpirit is his prerogative, Eſa. 11. Eph 1.19 20, 21, & 2.1 2▪3. &c. and by his ſtrengthning and preventing, we ſtand to our dying day, 1 Pet. 1.5. The ſpirit convinceth falſe opinions, and teacheth the true doctrine, Eph. 6.10.11, Rom. 7.8 Ezek, 11.19 and 36.26. Phil. • .13. That all iniquity may ſtop her mouth Thus it is ſayd of all that have the Prerogative of Sons, which are born not of blouds, nor of the will of the fleſh, nor of the will of man, but of God, Joh. 1.12, 13. The houſe of Japheth needed much perſwaſion and beſeeching to imbrace the word of reconciliation. They had excellent naturall parts, as their writings ſhew which made them deſpiſe the goſpell, The Grecians ſought after wiſdome, 1 Cor. 1. Therefore God gave them a ſon of Sem, an Apoſtle of exquiſite parts and learning, that he demonſtrated all their wiſdome to be fooliſhneſſe, and caſt downe their high imaginations by the invincible weapons of the ſpirituall warfare.

N. 8. Q. 3. [That ſcorners] Let inferiours beware of Satans deceits in cauſing them to ſlight, yea in heart, their ſuperiours, though for their ſins and infirmities. And let Superiours give no occaſion, but be ſober, grave, temperate, ſound in the faith, in charity, in patience, &c. Tit. 2. But it is not for infirmities that the children of the wicked one hate the godly, but for the image of Chriſt that ſhines in them, for they can bear with the ſame ſins in their own, yet the wicked are glad, and inſult to ſee the holy image of Chriſt ſtained by any blot of the Saints, and this by Gods juſt judgment is a ſtumbling block to the wicked, to harden them in their ſinfull courſes.

N. 8. [Procure much evill] Cham is curſed to his youngeſt Son Chanaan, Gen. 9. Exod. 20 5. Alſo it is obſervable, how the wrath of Chriſt hath followed Chams poſterity, that the Negroes are ſlaves in diverſe countries to this day, even ſervants of ſervants.

Queſt. 5. [And Nimrod] King Abaddon may fi • ly be compared to Nimrod, both infamous cut-throat hunters, both intruders into other mens poſſeſſions, both abhorred Chriſts Kingdome of Juſtice and Peace, Gen. 10.9, 11, 12. 2 Theſ. 2. My Son fear the Lord and the King, and meddle not with them that are given to change, for their deſtruction ſhall riſe ſuddenly Prov. 24. This is alſo notable, as in Nimrod, ſo in Korah, in Abſolom, in Sheba, Ben-Bichrio in the unlawfull Kingdome of Ephraim, and in the whole policy of the man of Sinne: See in all the tranſgreſſion and the puniſhment and beware what, did it prove madneſſe of counſell in them to change Melchiſedecks Kingdome for Nimrods Kingdome? ſo it is to change the true Melchiſedeck for King Abaddon, ſo they abhorred Chriſt the Lord of glory for the unclean infidells the Caeſars, John 19.15.

N. 8 [Over them King] One ornament of Kings may here be remembred which Sems ſtory doth ſhow, which is the antiquity of a kingdome, and the fatherly government thereof, that before Tyranny ſprang in was, Mr. Bro, Treatiſe of Melchiz.

N. 8. [Juſtice and Peace] A worthy example for Princes ſo to rule by juſt Lawes uncontrolable, then they ſhall rule men willingly ſubject, for they have from Chriſt honour and authority above their Brethren ſo to governe, But none can well rule, that cannot well obey the ſceptor of Chriſts Kingdom Pſal 45. It is hard when he that cannot order his own life, ſhall be made the Judge of anothers, for the Kingdome of Chriſt is in righteouſneſſe and peace, and joy in the holy Ghoſt. The apoſtate families felt none of this, Princes and ſubjects that ſeek not ſo to order and to be ordered in their policies, ſhall finde the power of Chriſt croſſing their purpoſes, and plaguing their dominions.

N 8. [Of Sems owne] The Church is not viſibly glorious at all times, of ſixty ſeven families there was but one family that held the faith and the Hebrew tongue, and that was the line of Chriſt of Sems houſe, ſo Iſrael in Egypt revolted, often in the book of Iudges, and under Jeroboams kingdome, after in Iudah and after the returne from captivity, and under the Papacy, and now after reformation will not Apoſtacy be againe, when that the Son of man ſhall ſcant finde faith on the earth at his ſecond coming? For as it was in the dayes of Noah, ſo ſhall it be at the day of the coming of the Son of man, Mat. 24. &c.

Queſt. 6. [And Abraham] Abraham once ungodly (yea after his calling, he much failed) rejoyced in him that juſtifieth the ungodly, Joſ. 24.2 Rom. 4. ſo after myſticall Nimrod how many good men have been overtaken with their outward glory, yea many ſtrong men of great parts have beene wounded by that whoriſh Church, Prov. 7. Apoc. 17.

Queſt. 7. N 1. [Thoſe familes] The families of Noahs ſons deſpiſing Sem, a King of Juſtice and Peace, were cut off • or two thouſand yeares, ſo the Jewes for deſpiſing Sem the great and reverend, the true King of Juſtice and peace, were cut off to this day, Rom. 11. from Noahs days, all heathens were Lo-ammi, and Loruchamah, no people and unpitied, a fooliſh nation, barren and a deſolate widow to our Lords dayes, Deut. 32. Pſal. 113. Eſa 54.1, 2, 3. Epheſ. 2.1, 2, 3. Pſal 119.118.

Q. 7. [From the life, Juſtice] But when light was revealed to the Gentiles, and the glory of Jehovah was riſen upon us, It is ſaid, I will make thy government peace, and thine exactions righteouſneſs. Marke the alluſion, This was under the King of Salem, and Tzedek, Juſtice and Peace kiſſe each other, as it did of old in Sems Tents, Pſal. 85. Then peace on earth, and good will towards men.

Q. 7. [Nor ſee the light] Now darkneſſe covered the earth, and groſs darkneſſe the Nations. Eſa, 60. So Pope Nimrod by his myſticall Babylon, cauſed ſuch darkneſſe by confuſion of Language, and all holy ſpeech. All languages of Europe, and much of Aſia, if not all Aſia, have been confounded by the means of myſticall Nimrod, and his rebellion, Apor. 9.

Q. 7. [For two thouſand years] All the time of this ignorance, God hated them like devills, till the time hee would judge the world in righteouſneſſe, that is, favour the world in mercy, Act. 17. Pſal. 97. from this time to the Apoſtles, the whole world did lye in wickedneſſe, 1 Job. 5.19.

Q 7. N. 11. [In their own wayes] God left them to walke in their own waies of endleſſe and lawleſſe idolatries, and ſuperſtitions, and ill manners, judgement, and practiſe wholy corrupted, as the holy ſcriptures and humane ſtories ſhew. The Philoſophers of the heathens ſpake much of the earth, &c. and to the height of heaven, but unto Paradiſe above the Heavens, no thought of theirs could ever come. They had no Lampe of Grace, not the beſt learned of them, their ſage, as Pythagoras, in tongue, confeſſed God to be one, but they knew not the holy Trinity, and that the eternall ſon would be manifeſted in the fleſh, to come a man looking through our walls, and to come a Judge of all, nor that he framed the world for man, becauſe he would dwell in our Tabernacle, (Mr. Bro. Apoc. pag. 20.) That regeneration is by faith from him the ſecond Adam, by hearing the doctrine of divine revelation, that he ſhould deſtroy death, and him that had the power of death, by his own death and reſurrection, and give us a Reſurrection, and that be ſhould be a mediator between God and man, as Prophet, Preiſt, and King, Lord of Angells, the head of all principality and power, that a company of people were in him elected, and ſhould be called out of this preſent world, to whom he ſhould be wiſdome, juſtification, ſanctification and redemption, &c. in theſe things the outward Jew was dull of hearing, Rom. 2. and 3. Phil. 2. Heb. 5.11. much leſſe could the wiſdome and Philoſophy of the heathens once thinke of theſe things, Col. 1.26. yea alas for pity, how weakly and poorly are theſe things either taught or known, and experimentally in mind and conſcience felt, and anſwerably in life practiſed in moſt of our congregations, of our bleſſed England. This muſt be proper to true chriſtians; no marvell the holy ſpirit doth taunt the wiſdome of the worlds wiſe Maſters, and chargeth the ſaints to take heed of their Philoſophy and vain deceit, verily it is not fit for Chriſtians to be trained up in their pedagogie, 1 Cor. 1. they were haters of God, Rom. 1. Col. 1.21. and haters of his people, Pſal. 83. Heſt 9.1. Then all that time they were not in the ſtate of univerſall grace, but in very deed of univerſall wrath, ſuch a wofull famine of hearing the word of the Lord, holy juſtice gave them over unto. So when the would did depart from the faith of the true Melchiſedeck, it was given over to Turk and Pope, and all force of error, and were far from Juſtice, Peace, and Truth, the Reverend Doctor Ames in his Med • lla, pag. 244 editio quarta, citeth a fit teſtimony for this.

Non pium igitur minus quam prudens ſuit illud maximi artium magiſtri P.R. judicium & votum: Hujus Philoſophiae doctrinam, ſi mihi fuerit optandum quod aſſequi velim, malim • ue • as ex Evangelio per cruditum aliquem probatiſque moribus, Theologum, quam ex Ariſtotele per Philoſophum tradi. Puer impietates mullas ex Ariſtotele diſcet, quas verendum ne nimis ſero dediſcat. Beatitudinis finem in homine terminari, virtutes om • cs hominis facultate penitus contineri: Eas ex hominis & natura, & arie, & induſtria comparari. Deum, ad haec opera quamvis magna & divina, tamen vel adjutorem, vel artificem nuſquam adhiberi: divinam providentiam ex hoc numanae vitae theatro removeri, de juſtitia divina verbum nullum fieri, Beatitudinem huminis in hac caduca vita conſtitui, &c.

Queſt 8. [To be called their God] This is a word of Covenant as God ſpake to Abraham, Gen. 17. and as it was noted above, God is called the God of Shem. Andoh! moſt glorious priviledge of the Saints (through the mediator) in all ages. Marke theſe Texts from the firſt to the laſt, Gen 6.18. and 17.7.8. Exod, 19.5. and 20.2. and 29.45.46. Jer. 31.33. 2 Cor. 6.18. Gal. 3.29. Tit. 2.14. 2. Pet. 2.9. Apoc. 21.3. Hence it is that the Saints ſay, from Gods intereſt in them, and theirs in him, Our God, my God, my portion, my Rock, my Shepherd, &c. and Jeſurun is Gods portion, Jer. 10. In this they boaſt, praiſe, and ſing, My welbeloved is mine; and I am his, Cant. 2.16. Pſal. 44. and 48.2 Coron. 25 6.7. Pſal. 42. and 43. Deut. 10.21. The obſervations of the properties, and workes of God ſhould here be minded, which are in chapter firſt ſpoken of.

Q. 8 [Heavenly City] The Saints of old knew as well as them of the New Teſtament, That if the earthly houſe of our Tabernacle were diſſolved, they ſhould have a building of God, an houſe not made with hands, eternall in the heavens. They had all the ſame ſpirit of faith, compare the • Cor. 4. with chap. 5.1. to 12. and Eccleſ. 12.14. &c. upon the diſſolution of the one, the holy ſoule poſſeſſeth the other; here is no interpoſition of time, nor of any tormented eſtate.

Q. 8. [The myſtery of godlineſſe] The myſtery of Godlineſſe was hidden in types and figures from the ages and generations of the Apoſtate families, Eph. 3. Col. 1.26. But in Judah was God known, his name was great in Iſrael, in Salem was his Tabernacle, and his dwelling place in Sion, Pſal. 76.1.2. He ſhewed his word unto Jacob, and his ſtatutes and Judgments unto Iſrael, he dealt not ſo with any nation, and as for his judgements they had not knowne them, therefore they ſayd, Praiſe ye J A H. Pſalm. 147 So that Iſrael did enjoy the true knowledge of God in Chriſt, and were the houſhold of God, having the covenants of promiſe, and the ſeals of the fame, and lived and dyed in the conſtant hope of immortality in glory; read diligently Eph. 2.11, 12, Act. 26.6.7. And this we muſt underſtand concerning the true hidden myſtery, hid in types and figures among godly families, untill Moſes and then to the Nations while Iſraels fleece only was moyſtened by the dewes that fell on mount Sion, but after the ending of the ſeventy ſevens, Dan. 9. then the Goſpel was openly revealed and made known to all Nations of Noahs families, and yet in thoſe dayes, yea now in theſe dayes, it is an hid myſtery, too too manifeſt experience doth witneſſe in kingdoms, townes, and families, 1 Cor. 2.

Q 9. [The heathens alſo] All thoſe noble propheſies in Moſes Prophets, and Pſalmes of the calling of the Gentiles, do comment on the bleſſing to Sem, and the Promiſe to Abraham. The holy Prophets rejoyced in ſpirit, foreſeeing the glorious calling of the families to the Faith, we ſhould have the like affection to the calling of the Jewes, Rom. 11.

Q. 9. [By ſending his diſciples] The Apoſtles were ſent unto them to open their eyes to turne them from darkneſſe to light, from the power of Satan to God, that they might receive forgiveneſſe of ſinnes and inheritance among all them (of the old Teſtament) which are ſanctified by faith in Chriſt, Act. 26. Eph. 1.11, 12, 13, 14.

Annotations, How Redemption was taught from the Promiſe to ABRAHAM, till the Law of the Paſſeover, or the coming forth of EGYPT.

QUeſt. 1. What is the ſcripture in which the Revelation of the myſtery of Chriſt was made known to Abraham?

Anſw. Gen. 12, 2. And I will make of thee a great Nation, and I will bleſſe thee, and make thy name great, and thou ſhalt be a bleſſing.

And I will bleſſe them that bleſſe thee, and curſe him that curſeth thee. And in thee ſhall all the families of the Earth be bleſſed.

QUeſt. In what doth this ſcripture teach, inſtruct, convince, correct, and comfort.

Anſw. I Of the curſed and moſt wretched eſtate of the apoſtate families; and unrecoverable in reſpect of any ability in themſelves, God hiding from them by Babells Languages, for many generations, the glorious myſtery of the Goſpell of his Son, that they became Loammi and Lo-ruchamah, that is, not Gods people, nor pitied: and ever enemies to God and his people, walking in all courſes of unperſwadeable diſobedience.

II. It is propheſied by this great and precious promiſe, that the families ſhall be delivered from the miſery of that apoſtaſie, by the Son of God, who was ſent of the Father into the world in fullneſs of time to be a blesſing, to make knowne the riches of the glorious myſtery of his will, to reconcile them to be Gods people, and to be under mercy through his gracious Redemption, and by the ſame to reconcile the enmity of Jew and Gentile.

III. Here it is taught who Chriſt is, touching his perſon, that he being God, is alſo man of the Seed of Abraham, Gal. 4.4. Eb. 2.16. Saint Matthew chap. 1. doth ſhew the hiſtory, and the promiſe fullfilled. As alſo how Chriſt Immanuel doth bleſſe us, ſaving his people from the guilt, puniſhment, and dominion of their ſins, by his precious death and ſacriſice. By which hee brake the Serpents head-Plot, Gen. 3.15. in his conſtant patience and obedience, at the very ſame time when the Serpent and his ſeed put him to an accurſed death on the tree, as a notorious ſinner. By this performance,Gal. 4 5. Rom. 3 25. this manner of the bleſſing of Abraham came on the Gentiles, Gal. 3.13.14.

IV. By faith in the promiſe we are reconciled, juſtified; and adopted, and ſo are no more ſervants in bondage, but heirs in Chriſt.

V. Whereas it is ſayd, in thy ſeed, all families of the Earth are bleſſed, it ſheweth there is the ſame and no other way or means of eternall life and ſalvation to Jew and Gentile, but only and alone the Lord Jeſus Chriſt, nor any comfort in this world, but as given us by promiſe and covenant through faith in Chriſt in the uſe of the meanes lawfully uſed, Wherefore all other Religions, Additaments & inventious of men are abominable, and all communion with ſuch is no better then the communion with devills.

VI. We have not forgiveneſs of ſins, life, and the inheritance of heaven, Act. 3.26. Tit. 3.5 6. Gal. 3.16.17, Abraham had not-wherein to rejoyce as of himſelfe, he did not prevent God, but God prevented him. by workes of our doing, or will in our chooſing, but all is of free grace and free promiſe.

VII. The Lord God, the Father of our Lord Jeſus Chriſt, doth give,"The Lords Prayer, and all the prayers of the Saints belong hither, Gal. 4.6. Rom. 8.15. ſo note here, that Gods promiſes are the foundation of prayer, David, 2 Sam. 7.27. & Dan. 9.2. &c. as the effects of his promiſe, his ſpirit to cry "Abba Father, and to ſeal aſsurance of reconciliation, juſtification and adoption, and to be an earneſt of that inheritance of the Saints in light, and to worke mortification, and to begin the life of glory in ſanctification. This the Lord God doth worke in thoſe only that looke for ſalvation in Chriſt as ſons by the promiſe, not as ſervants for workes or images.

VIII. In that the eternall God, the Gentiles ſhall be bleſſed in Chriſt, it is a ſpeech manifeſtingOf eternity all Gods works were known to him, as the Apoſtle James ſaith, Act 15. This is handled, Rom 8.9, 10, 11. chapters the purpoſe of Gods election and predeſtination in Chriſt, as the ſpirituall bleſſings are handled by the Apoſtle to proceed out of thoſe eternall fountaines, Eph. 1. under the word bleſſed, are comprehended the unſearcheable riches of Chriſt the ſecond Adam, who of God is made unto us the efficient cauſe of wiſdome,Or freedom, or forgiveneſs. juſtification, ſanctification, and redemption.

IX. The precious promiſes in Chriſt underſtood and beleeved, transforme or metamorphoſe a man, and make him partake of the divine nature, ſo that they which beleeve in God, muſt, as from a new principle, in uprightneſſe of heart walke in the ſpirit, be alwaies zealous to ſhew forth good workes, and with all due care flee the corruptions that are in the world through luſts. This is, to keepe the myſtery of faith in a pure conſcience, and this wee are to do by reſtipulation of Covenant.

X. As Abraham was bleſſed, that is juſtified, in beleeving the Goſpel preached unto him, ſo ſhall thoſe that walke in the ſteps of the faith of our father Abraham, who is the Father of us all, that is, of all ſuch that ſo beleeve as he did.

XI. The Doctrine of juſtification by faith in Chriſt is very ancient, being taught Abraham afore Romes foundation was layd, or Rhomulus or Rhemus, or a Phariſee or Papiſt were borne.

XII. God will bleſſe them that bleſſe this Doctrine of Chriſt to Abraham, And he will curſe them that curſe and perſecute thisLet the Anabaptiſt conſider whether all godly parents ought not to curſe their tenets, in denying infants to be in the covenant, & in denying the ſeale to them. doctrine of Chriſt, and his people, for it ſhall be ſayd to all ſuch, Caſt out the Servant and her Son, &c. Gal. 4.

XIII. This alſo may be obſerved, as the families of the ſons of Noah, were curſed and out off from the Goſpell and peace of God by the confuſion of tongues at Babylon; Chriſt would turne this to a bleſſing in tongues underſtood at Salem, creating the fruit of the lips to be peace, to the far off and to the the near, Jew and Gentile, ſo the Goſpell the word of faith in our own Languages is a moſt deare blesſing. Accurſed be the contrary endeavours of the myſticall Babylon, againſt the Kingdome of Juſtice and Peace in the Jeruſalem, that is from heaven.

XIV. Us Gentiles of the poſterity of Japheth, Zacharias and the bleſſed Virgin remember the promiſe with thankſgiving, Luc. 1. have great cauſe to praiſe and bleſſe God the father of our Lord Jeſus Chriſt, who hath performed this promiſe, and hath bleſſed us with all ſpirituall blesſings in heavenly things in Chriſt. Moſes and the Prophets call upon us for this duty, and ſo our godly predeceſſors did, Pſalm. 18.67. Rom. 15. Act. 13. AApoc. 7

XV. As God doth curſe him that obeyeth not this doctrine of Faith, ſo they that teach a diverſe or contrary way of juſtification, then by faith in Chriſt, are to be abhorred and accurſed of all the Saints.

Moſes, the Pſalmes, Eſayas and all the Prophets open this ſcripture of the Goſpel of Chriſt to Abraham, in many particulars, (this is a gemm to them all) not only of the ſpeciall blesſings in us and for us, but of the particularThe te • mes, families, nations, Gemiles, Heathens, and in the New Teſtament, Grecians & tribes are very often to be taken in one ſence. nations that revolted from Sems bleſſed God, how they ſhould be called again to Sems God: All Nations ſhall bleſſe him, and be bleſſed in him, Pſal. 73. Eſa. 11. and 66. Act. 2.

QUeſt. 3. Did God add any Sacraments or Seals to the word of his Covenant and promiſe?

Anſw. Beſides the ſacrifices the eternall God ordained Circumſion.

QUeſt. 4 What did circumſion teach them?

Anſw. I. Jehovah made it a ſeal of his promiſe, and covenant of bleſſedneſſe in Chriſt, to be a God to Abraham and to his ſeed. Therefore it was a ſeal of Gods Reconciliation, Juſtification, and adoption, and God did thus keepe his covenant with them.

Of Gods reconciliation, becauſe God all ſufficient doth condeſcend to enter into covenant with ſinfull man.

Of Juſtification or remiſſion of ſins becauſe it is a ſeale of the juſtification that is by faith, God did juſtifie the circumciſion by faith, and all the policy of Iſrael did, or ſhould have profeſſed the ſame; God gave it for that ſame end, Rom. 4.

Of Adoption, becauſe God ſelected Abraham and his ſeed, and preferred them above all Nations to be a choſen generation, a royall Preiſt-hood, an holy nation, a purchaſed and peculiar people. And therefore alſo God had ſayd to Pharaoh, Iſrael is my firſt borne, Exod. 4. and 19.

II. It is ſignified and ſealed to them, to fathers and their infant children, their reconciliation with God by putting off the ſinfull body of the fleſh, in which they were conceived; and by conſequent the putting on the new man: So mortification and ſanctification, or regeneration is taught. Moſes and the Prophets ever drew them to the ſpirituall meaning, and to reſt in the outward worke. and the faithfull did thus keep their covenant with God. The Saints made excellent uſes of this ſeal of faith for inſtruction and conſolation of their owne ſoules, as of their poſterity, as Moſes, Manoah, Jonathan, David, Eſaias, &c. Exod. 6.12. Deut. 30.6. Judg. 14.3. 1 Sam. 14.6. and 17.36. Eſa. 6. And obſerve the Apoſtle Paul what he ſaith in Rom. 2.29. Col 2.12.

III. It ſealed to them both to Fathers and their infant children, the bleſſed Eſtate of the immortality of the ſoule, and the reſurrection.

IV. It was a ſeale of entrance into the Church and policy of Iſrael, which is called the kingdome of God, to diſtinguiſh from the Apoſtate families. For all Iſrael, they and their children, were by ſpeciall priviledge federally holy, Exod. 19.5.6. Deut. 7.8. 1 Cor. 7.13, 14 Matth 21.

V. It was a ſeal to the deed of gift of the Land of Chanaan, (the Land of Reſt or promiſe) to Abraham and his naturall ſeed and proſelytes: And of all outward neceſſary comforts for this life, both of proviſion and protection.

VI. It ſealed to Abraham, that he ſhould be a Father, not of the Jewes only, but of many nations, that when that deed of gift, the Prerogative of it was out, the Gentiles ſhould be called to the faith, fathers and children to be made diſciples, and ſo become Abrahams ſee, and the kingdome of God. This is ſo expounded in the Epiſtle to the Galatians, and in Matth. 21.43. and 28.19. Acts 2. and 3. and 11.17. and 15.

VII. Thus we may ſee what a Catechiſm out of the promiſe, and out of the ſeal of Circumciſion the holy Prophet Abraham might teach his houſhold, as he did, and as God teſtifies he would. Now out of all this, let this be noted, that the promiſe concerning Chriſt to Abraham, was not onely of temporal bleſſings to him and his poſterity, but alſo of ſpirituall: and that chiefly. And Circumciſion ſealed the ſame, and no other doctrine but what the promiſe taught.Let Rom. 15.8. be throughly ſtudied of us. They are vain talkers and deceivers of mindes that teach otherwiſe.

QUeſt. 5. Furthermore, To Whom did God instruct his Church in expectation of Chriſt?

Anſw. To Judah the fourth ſon of Jacob in theſe words. Gen. 49.10. A Tribe ſhall not Or, fail to Iudah. Shebet a tribe is in Moſes, 32 times, as the learned obſerve; and never a Scepter in him but a Tribe: and ſo Tremellius. depart from Judah, nor a Lawgiver from between his feet, till his Son ſhall come: and to Iehovah the hope of their Fathers: that is, Chriſt the hope of Iſrael, Jer. 50 7. Acts 28.20. obſerve how Iacob left the faith to his poſterity, on his death bed. Let it be for example. him ſhall the gathering of the peoples be.

QUeſt. 6. What do ye obſerve out of this text?

Anſw. 1. This prophecie and promiſe doth look back to the promiſe to Abraham concerning the great myſtery of godlineſs, God manifeſted in the fleſh, for it is foretold that Chriſt ſhould alſo come of Judah.

II. When other tribes ſhould deſpiſe for the faith of Chriſt & be ſcattered, but Judah ſhould hold the faith throw a ſucceſſion of holy Scribes and Teachers of the Law (and them chiefly of the holy line of Chriſt) and his Tribe endure till Chriſt his Son came.

III. Whereas it is ſayd, the peoples ſhall be gathered to Chriſt, the meaning is, they ſhall be called to the faith, and in his Name and Law ſhall the Nations truſt. This propheſie is expounded by Eſaias Chap 11 10 and 66 19 20 John 11 51 53 &c.

QUeſt. 7. Who had the knowledge of the Son of God in this ſtate of time, revealed and teſtified by the ſpirit, in theſe exceeding great and precious promiſes, and the ſeale of Circumciſion?

Anſw. Abraham, Jſaac, Jacob, and the twelve Patriarks and many of their Godly poſterity in Egypt: alſo Lot, Job, and others in divers places.

QUeſt. 8. Who were they that diſregarded Heb. 11.26. reproached, and deſpiſed the doctrine of life in Chriſt exhibited in theſe promiſes (and the ſeal of Circumciſion) to Abraham and Judah?

Anſw. Nachor the brother of Abraham, and many of his poſterity: many of the poſterity of Abraham by Keturah: the poſterity of Lot, Iſmael, As Eſau was profane and deſpiſed the covenant ſo his poſterity: they profanely left the ſeal of circumciſion, which was conferred on their Father, Zerem. 9.26. Eſau, and their poſterities: the Canaanites, the Egyptians, yea all the families that fell away in the revolt of Nimrod.

QUeſt. 9. Was there not an Apoſtaſie in the Church from the faith of Chriſt taught to Abraham, Iſaac, Iacob, and Iudah?

Anſw. A great apoſtaſie: for Iſrael in Egypt forſook the faith of their Godly anceſtours, and followed the idols, and religion of Egypt. Read Ezekiel 20. and 23.

QUeſt. 10. What was the hope and comfort of the faithfull, for theſe times, in cleaving to the faith?

Anſw. Through faith they obtained good report with God: and confeſſed that they were pilgrims and ſtrangers on the earth,Heb. 11.13. Gen. 27. all of it. and ſtrove for the bleſsing of the heavenly inheritance. Wherefore God was not aſhamed of them to be called their God, and filled their hearts with joy, that by faith ſaw the dayes of Chriſt, and provided for them the eternal recompenſe of reward in the heavenly City,Luk. 20.35, 36, 37. and Countrey and Kingdom: for he accounted them his children, and worthy to enjoy that world and the better reſurrection.

QUeſt. 11. How was the wrath of God revealed from heaven againſt thoſe that did mock, curſe and deſpiſe the faith of Chriſt and his people?

Anſw. VVars and broyls amongGen. 14. four Kings againſt five. Kings of divers countreys: Iſmael the ſon of the bondwomen caſt out, Eſau given up to hardneſs of heart. Sodom and Gomorrha burned with fire and brimſton.

II. All apoſtate families were further ſeparated from Chriſt and the Church of God from the dayes of Abraham by uncircumciſion,Gen. 34 14. Epheſ. 2.11. and in great reproach called uncircumciſion of them which are called Circumciſion.

QUeſt 12. How did Chriſt pour out his fury, and his anger for the apoſtaſie of Iſrael in Egypt?

Anſw. God gave up Iſraels babes to the ſword of Pharaoh and to be drowned in the river Nilus, Ezek. 20.7, 8. Exod. 1.

Annotations upon the Queſtions and Anſwers of the fourth CHAPTER.

IN the firſt Queſt and Anſw, note, The Promiſe of Chriſt to Abraham, is often renewed to him, alſo it was given to Iſaac and Jacob This is the foundation of that ſpeech, I am the God of Abraham, and the God of Iſaac, and the God of Jacob, this is my memoriall to all generations, that is, to all of their faith whether Jew or Gentile, Exod. 3.15. Gal. 3.6.

2. Alſo obſerve on Gen. 12.3. it is ſaid And in thee ſhal all, But in Gen. 22. 18, it is ſayd, And in thy ſeed ſhall all, ſo the new Teſtament uſeth the ſame variety of Phraſes, for in Act. 3.25. it is ſayd, In thy ſeed ſhall al • . but in Gal. 3.8. In thee ſhall all, yet Saint Paul in chapter 16. expounds it at large, and ſaith, To Abraham and his ſeed were the promiſes made. This is noted, that we might confer ſcriptures, that neither Jew nor Gentile, might truſt in Abraham or any of the ſaints, but in that holy ſeed, the Son of God that took humanity of Abraham.

3. In Gen. 1 2.3. [And I will bleſſe] The Promiſes of God in Chriſt are the foundation of all comfort to the Church, whether in his goodneſſe to it, or ſeverity to the malignant company, that curſe and do all ill offices to the church. Why did God do all that is ſpoken of in Pſal. 105. in every verſe both to his church, and to the children of the wicked one? The reaſon is rendred in verſe 42 He remembred his holy promiſe to Abraham his ſervant, and the effects of that promiſe did not ſtand in force for Moſes time alone, but for one thouſand generations, as verſe 8. and that is the intent of penning this Pſalme, Mich. chap. 7: remembreth his promiſe, and expoundeth it with terror to the ſeed of the Serpent, but with joy to the Saints, for the pardon of ſin, withholding of anger, ſhewing mercy and compaſſion, and burying of ſinns as in the ſea, and all this accompanied with another grace of ſubduing our iniquities, (all theſe expound the promiſe) a godly ſoul doth as much deſire to have ſin ſubdued as pardoned, ſo juſtif • cation, mortification, and ſanctification are taught in the promiſe. The bleſſed and beloved Virgin and Z charins do both comment on Micah, Luke 1. and the Pſalme 106. muſt be conſidered as Pſal. 105.

4. Minde further, how this promiſe is purſued in Levit. 26. and Dan. 9.24. and Act 3. Gal 3 and 4. for the faith of this promiſe, was taught both to the Jewes; Acts 3. and to the Gentiles, Gal. 3. and indeed all the Bible dilateth on that of Gen. 3.15 & Gen. 12.3, and this of Gen. | 12.3 is but an expoſition of Gen. 3.15

5. yet further obſerve, that as Jehovah the eternall Lord, doth remember the promiſe to a thouſand generations, Pſ. 105.8. ſo likewiſe all the Iſrael of God that are of Abrahams faith, are reciprocally to remember it, as 1 Chron. 16.15.16. marke it well, As God ſaith, The promiſe is his memoriall, ſo it ſhould be our memoriall, and eſpecially we ſhould remember it in the dayes of affliction, for then wee moſt need ſo to do, conſider Exod. 3.15. for then Iſrael was in great affliction, and Moſes was ſent to tell them that God was mindfull of his memoriall. Conſider Nehemiah 9.

6. And laſtly, note the promiſe is called a Covenant, Act 3. and Gal. 3. and ſo the promiſe, Gen. 3.15. muſt be conſidered as a covenant that God made with our firſt parents; as Chriſt is the hope of the promiſe made unto our Fathers, Acts 26.6, 2 • 2, 3. Jer. 50.7. ſo he is the hope of the covenant, Eſa. 42.6.

Queſt. 2. N. 1. This firſt point is handled by a Son of Abraham, Rem. 1. & 2. & 3. The book of Job teacheth of the corruption of nature, (taken from Parents) and of redemption, ſo it ſheweth how Abraham taught his poſterity, & how all the faithfull of old, taught their children by tradition, and all true and ſound tradition before the ſcriptures agreeth with the ſcriptures, & ſo muſt all tradition ſince the ſcriptures, Pſ. 78.1, 2, 3, 4. &c. Jobs book was afore the Law of faith was written by Moſes.

Ibid. N. 11. This ſecond is handled, Rom. 3. & 4. & 5. To theſe two points confer the notes of N. 4. and N. 5. in page 21. All of the firſt Adam miſerable, and no bleſſdueſſe but in Chriſt the ſecond Adam, all the Acts and the Epiſtles &c. abundantly open this.

Ibid. N. 5. [In thy ſeed all families] In Chriſt all are gathered, Eph. 1.10. The glory of this bleſſedneſſe (to procure the ſalvation of the elect) God will not give to any other mediatour, Eſay. 42.1. &c. This bleſſing came on Abraham in his uncircumciſion, Rom. 4. and ſo obſerve theſe bleſſings are handled to the uncircumciſed, the familes of Japheth, the Romans, Corinthians, Epheſians &c. Therefore Turkes, Jewes and all misbeleevers are excluded from all hope of comfort.

Ibid of Queſtion 2. N. 5. [Only and alone the Lord Jeſus Chriſt] all ſcripture ſpeaketh excluſively concerning any other, 1 Joh, 5.11.12, 13. ſo the Apoſtle Peter is plaine, This is the ſtone caſt aſide of you builders, which is become the head of the corner. Neither is there ſalvation in any other; for among men there is given none other name under heaven, whereby we muſt be ſaved, Act. 4. God would in due time ſhew this his juſtification of a ſinner, and that he might be juſt in all his promiſes, and a juſtifier of him who is of the faith of JESUS. Rom. 3.

Ibid. of N. V. [Given us by promiſe] We cannot, we may not pray or expect any bleſſing temporall, ſpirituall, or eternall, but by covenant and promiſe in Chriſt, Levit. 26. Deut 28.7, 12, ſtill looke to the promiſe. The promiſe is ſure by faith to all the ſeed, it can be ſure no way elſe; faith doth realize and evidence things promiſed to our hearts, God is keeper of covenant, and in that faith reſteth. In God things promiſed have their conſiſtency, and therefore they ſhall have a being on us in due time, Deut. 8.18. And we muſt take bleſſings as bleſſings of the covenant, and redemption in Chriſt (all mercies to the Saints are the price of bloud) not as common favours with the world, that have the ſun and rain, &c. elſe we ſhall not be of thoſe generations that praiſe God through Chriſt, Epheſ. 3.21. Hoſ. 2.19, 20, &c. elſe our mouthes will not be filled with laugher, and our tongue with ſinging praiſes to our God, Pſalm 96.98. & 136. & 137. Lev. 26.

Ibid. of 2 Queſt. N. VII. ſeal aſſurance] As the ſpirit ſealeth to the heart of the believer the doctrine of the Covenant and promiſe, ſo the ſeals of the Covenant are made effectual by the ſpirit, for the further confirmation of the juſtification that is by faith, to none other perſons but to the children of the promiſe and covenant made with Abraham, Acts 3. Rom. 4. And none other perſons can underſtand what this ſaying of covenant and ſeal meaneth, but thoſe that are redeemed from the earth, Apoc. 14.3. Epheſ 1.13, 14. & 2.18. Rom. 8.15, 16.

N. 9. which believe in God muſt] Faith is a wiſe and an obedient grace, ſaith worketh by love, Rom. 6.7, & 8. chapters, handle this; Gal 5.6. the Apoſtle opens this as a part of the bleſſing in the promiſe, Acts 3.25, 26. Chriſt deſtroyeth ſin in his and ſanctifieth. If any be in Chriſt he is a new creature, 2 Cor. 5.17. old things in the old Adam are paſſed away, and all things become new in us, from the ſecond Adam. The ten Commandments belong to this point, and handled as an uſe from Gods mercy and covenant in Chriſt, Exod. 20.1, &c. Rom. 6. chapter and 12. chapter, and the later parts of the Epiſtles to the Galatians, Epheſians, coloſſians, and by holy Zacharias, Luke 1.74. & ubique. See the practiſe of this in holy Job, his effectual faith, and diligent love, and patience of hope from the godly inſtruction of Abraham in the promiſe. The covenant of grace is reciprocal, the ſeals alſo teach the ſame. It is glorious to keep the myſtery of faith in a pure conſcience. And this is an eaſie yoke to an holy and humble ſoul: his commandments are not burdenſome. Mat. 28.20. 1 Iohn 5.3. And after the Lord hath ſpoken peace by juſtification we muſt not turn again to folly that grace may abound Pſal. 85. Ro • . 5 & 6. And they that put away a good conſcience will make ſhipwrack of faith and blaſpheme. Briefly, this is a ſure character of the Saints of God, that all that call on the name of the Lord with a pure heart do follow righteouſneſs, faith, charity, peace, &c. and ſuch only are veſſels of honour for our heavenly maſters uſe.

Obſerve yet further, the Popiſh Company, and many others that are ignorant, when they ſpeak of good works, their thought darteth chiefly on almeſ-deeds, prayer, faſting, &c. But withall teaching and believing the doctrine of opere operato, at the Phariſees: Whereas by good works is meant not only thoſe, but all the duties of charity of the firſt and ſecond Table, both toward God and toward man: yea all to be done in faith as regenerate in the Second Adam, that God the Father in him may be glorified: And where the true faith of our glorious Lord Jeſus Chriſt is planted it will ſo ſhew it ſelf: And this is the true ſenſe of James 2. of ſhewing our faith by our works, and our Father Abraham, and Rachabs ſtory are conferred to this expoſition. Again, obſerve that commonly thoſe that ſo call for thoſe good works care not for ſound teaching of the word of God, but rather carry a grudge againſt it, and holy aſſemblies, and the ſincere profeſſors and preachers. And alaſſe, what are their prayers, almſdeeds, faſting, &c. for matter, manner, or end It may be queſtioned, if they be materially good. And let ſuch take heed that for manner, or end, they are no better than Kains, Geneſis chap. 4. then theirs in Pſalm 50 and Eſay 1. and 58. and the Scribes and Phariſees, who did all thoſe things and more too, and yet crucified the Lord Jeſus Chriſt the Lord of glory, who would have had them come to a more exact and joyful righteouſneſs. But they could not call JESUS, the Lord, but held him, his Kingdome, his doctrine, and his diſciples anathema, as of old they did Eſay 8.18. & chap. 65.5. & 66.5. all John 9.

N. 10. In the ſteps of the faith of our Father Abraham] There are many that do not walk in the ſteps of the faith of Abraham, as the Anabaptiſt that ſaith, infants of believing parents are not in the covenant of God in Chriſt, and ſo ought not to have the ſeal conferred on them; therefore they do not adminiſter the ſeal, but ſcoff at it, as Patience did in New England. Now ſee Abrahams faith, He did not only believe that the children that came of Iſrael were in the covenant of God in Chriſt, but he believed the ſame touching the infants of the Gentiles: therefore in teſtimony of his faith he circumciſed his houſe, the ſame day the covenant and promiſe was renewed to him, Gen 17. And all the tribes to our Lords dayes did obſerve circumciſion. And the promiſe is ſure to all the ſeed of whom Abraham is a Father, not only to that ſeed that is circumciſed, but alſo to them of the Gentiles that are uncircumciſed; for he is ſaid to be the Father of us all, according to that which was ſpoken to him. That he ſhould be the father of many nations. Therefore the Anabaptiſt is far from walking in the ſteps of the faith of Abraham: and they run into ſad uncomfortable errours: Firſt, They deny God to be the God of infants, having no right nor portion in the covenant. Secondly, If infants be not in the covenant of God in Chriſt, they ſhal not be partakers of the better reſurrection: O ye parents conſider it. Thirdly, They will not preſent them to Chriſt in his ordinances, that he ſhould teach them: what is this? but a dedication of their infants to Moloch, to the divel to be devoured. Whereas the godly parent hath great comfort that if the children of Idolatrous parents were born to God, (God ſo accounts in reſpect of his covenant) Ezek. 16.20. how much more have godly parents comfort that their children are born to God. Let the Apoſtles reaſoning Rom. 4.16, 17. to the end of the chapter be throughly minded, and let Gods people obſerve providences, whether many of the Anabaptiſts do not turn to Sadduciſm, denying the reſurrection, or as vile opinions: for it hath been obſerved, not without cauſe, that Anabaptiſtry is a cloke of all filthineſs, and our times have found it to be ſo. Surely they that are of the faith of Abraham, ſhall be bleſſed with faithfull Abraham: For ſo it is ſaid, Many ſhall come from the Eaſt, and from the Weſt: from the North, and from the South, and ſhall ſit down with Abraham, Iſaac, and Jacob in the kingdome of Heaven, Mar 8. Luke 13. Rom. 4 13. and ſo they became the Iſrael of God, Gal. 6.16. The promiſe of bleſſedneſs in Chriſt is in extent as large to all converted Gentiles, and to their ſeed, as to Abraham and his ſeed.

N. 11. The doctrine of Juſtification by faith] Abraham believeth in him that juſtifieth the ungodly: who counted his believing for his juſtification before he received circumciſion that he might be the Father of the believing uncircumciſed Gentiles: ſo it is not hereſie, as the circumciſed Phariſee then, and the baptized Papiſt now would bear the world in hand. What, the Goſpel not before Popery? mark here two ſayings, Gal. 3.8. The Scripture foreſeeing that God would juſtifie the Gentiles through faith, preached before the Goſpel to Abraham, ſaying, In thee ſhall all the Gentiles be bleſſed. And from this promiſe he had the juſtification that it by faith, and before circumciſion, Rom. 4. The other text is Heb. 4. For unto us the Goſpel hath been preached as alſo unto them: that is to the people of Iſrael that came out of Egypt, Exod. 12. Minde the ſayings of the new Teſtament illuſtrating for us the old covenant, that we may ſee Antiquity gloriouſly triumphing over Popiſh curſed Noveltie. Holy Luther, and multitudes before him, and others after him, by preaching this everlaſting Goſpel have routed the armies of King Abaddon that he ſhall never make up his troups again.

N. 12. God will bleſs them that bleſs this doctrine] Pray for the Peace of Jeruſalem, they ſhall proſper that love thee, Pſalm 122. they ſhall be as the bright Sun that love Chriſt, Jude 5. Bleſſe Chriſt and Abraham, that is, all of his faith, and thou ſhalt be bleſſed, thou and thy poſterity, as Lot found that bleſſed Abraham: and ſo the very Amorites, Aner, Eſcol, and Mamre, Gen. 14. and it is probable the Gibeonites might be of their poſteritie, being a remnant of the Amorites: Under the term Amorite all the Chanaanites ſometimes are underſtood. How did Chriſt pity them in ſuffering Iſrael to make a league with them, and for Sauls cruelty. And they were the Nethinim that returned with Judah from captivity, Joſ. 9 22. Ezra 8.20.

Ibid. N. 12. Cu • ſe and perſecute this doctrine] Doſt thou curſe? Wilt not bleſs the holy ſeed, and the holy doctrine? Read thy doom; as he loved curſing, ſo ſhall it come unto him, as he delighted not in bleſſing, ſo let it be far from him, Pſalm 109. Wilt not exerciſe bowels to the body of Chriſt? the curſe ſhall enter in thy bowels. Doeſt not hear? Let them be confounded and turned back that hate Sion, let them be as the graſs upon the houſe tops, which withereth afore it grows up, wherewith the reaper filleth not his hand, nor he that bindeth ſheaves his boſome. Neither do they which go by, ſay, the bleſſing of Jehovah be you, we bleſs you in the Name of Jehovah, Pſalm 129. Thou that haſt ſpittle in thy mouth, and an aking tooth againſt Chriſt, and the ſincerity of the faith, hear what one of thine own prophets have ſaid. Num. 24.9. He couched, he lay down as a Lion, as a great Lyon, who ſhall ſtir him up? bleſſed is he that bleſſeth thee, and curſed is he that curſeth thee. Mark how the promiſe to Abraham, and Jacobs bleſſing was carried by tradition among the children of the Eaſt, and how Balaam durſt not but remember it to terrifie Balak in his Enterprize. What ſaith Chriſt to Pharaoh, Kill my childe, and I will kill thy childe; Iſrael is my firſt-born (the heir of the world) it thou afflict him, I will ſlay thy ſon, thy firſt born. And conſider Pſalm 105. how it purſueth the promiſe and covenant to Abraham for Iſrael, and againſt the ſeed of the Serpent. And thus it muſt be conſidered for Iſrael all the time of the old Teſtament, and for the Iſrael of God till the end of the world. He that meddles againſt Iſrael, meddles with a burdenſome ſtone, and putteth fire into a ſheat to burn his houſe, Pſalm 2 10, 11, 12. Zach. 12.3.6. What gat Balak and the Princes of Midian, and Balaam, that ſought to curſe? God curſed them, and the falſe Prophet felt it. So though the Balaks and Balaams of myſtical Egypt, and myſtical Babylon have curſed, and do ſeek ſtill the deſtruction of our nation, eſpecially of the Goſpel: yet while we keep our covenant they ſhall never prevail. Balaams counſel was more dangerous than his curſe; for his counſel being followed brought a plague. O ye Princes, O ye people do ye not know that the ſincere Word, and the holy ſeed is the ſubſiſtence of your Kingdomes and common-weals, towns, and families? Eſay 6.13. Every childe of God is a publique good.

Minde one thing more how thoſe thor did ſeem to be of the truth and were brethren touching the outward circumciſion, yet curſed the ſervants of Chriſt, that would not walk in their waies, traditions, deviſes and abominations, Eſay 66.5. and in after times they ſo uſed the poor blind man, John 9. So have the cruel Prelates uſed the dear ſervants of the Lord: they did curſe, yet Chriſt did bleſs, and hath and will pay his enemies home that abuſe his ordinances: for if any man love not the Lord Jeſus Chriſt, anathema maranatha is his heavy Cenſure, 1 Cor. 16.22.

Ibidem N. 12. Caſt out the ſervant and her ſon] Without ſhall be lyars. Lyars in judgement as all Papatines be. Whoſoever tranſgreſſeth and abideth nor in the doctrine of Chriſt hath nor God: he that continueth in the doctrine of Chriſt, he hath both the Father and the Son, 1 John 2.24. 2 John 2.9. Be it that they ſometimes confeſſe the doctrine of Chriſts perſon, yet both in their doctrine and practiſe they deny it, becauſe they deny him in his offices and adminiſtrations for which he became ſuch a perſon and ſuch a Mediator And oh what lying blaſphemies do they utter againſt the holy records that teſtifie of the eternal Son the Mediator. Popery is a myſtery of iniquity.

N. 13. The word of faith in our own languages] In the Law it is written, with men of other tongues, and other lips will I ſpeak unto this people, and yet for all that they will not hear me, ſaith the Lord; Wherefore tongues are for a ſign, not to them that believe, but to them that believe not, but propheſying ſerveth not for them that believe not, but for them which believe, Eſay 28.11, 1 Cor. 14.21. This looks back to Nimrods rebellion, they deſpiſed the faith taught by Noah, Sem, and the reſt of the godly fathers (before Abraham) in their knowen language; therefore Chriſt cut them off from the faith by ſtrange languages. When Iſrael deſpiſed the things of the Law of Chriſt written for their comfort; ſee how he, in this, would avenge the quarrel of his covenant, Deut. 28.49. and fulfilled it, Ier. 5.15. 2 Chron. 36. If it be then ſuch a deer bleſſing to have Moſes and the Prophets, our Lord and his Apoſtles ſpeak to us in our own language, let the ſaints worſhip God with hearty praiſe and thankſgiving, ſo did David Pſalm 103.7. and 147. 19. All are abominable, idolatrous and falſe worſhippers and unclean infidels that Chriſt ſpeaks not to in their own language by his bleſſed Goſpel: as all the Babylonian builders, and their ſeed to this day, and the myſtical Babylonian builders: It is much to be conſidered, that when the churches departed from the Apoſtles doctrine, Chriſt confounded the Europian and Aſian languages. VVhen it was propheſied of the calling of the Gentiles to the faith of the Goſpel, it is ſaid, I will turn to the people a pure language, which was fulfilled when Chriſt ſanctified all tongues as it is ſaid, We do here them ſpeak in our own languages the wonderfull works of God, Acts 2.11. Zeph. 3.9. VVhereas, for two thouſand years, the Gentiles, Noahs families, called on idols names. We little conſider the ſeverity of the wrath of Chriſt in the confuſion of tongues, what a plague it is, and will be to the end of the world; moſt ſad is that ſcripture, Jer. 44.26.

3 Queſt. of his covenant and promiſe] God did not firſt give a ſeal and then made a Covenant, but firſt made a Covenant and a promiſe, as to our firſt parents, Gen. 3.15. and then taught them of the ſeal, the Sacrifices: ſo to Noah God made a Covenant, and then gave him the ſeal of the Floud, and of the Ark: ſo in Gen. 9. firſt the Covenant, and then the Rainbow: ſo to Abraham: ſo each godly parent muſt ſeek to know God in Chriſt in the Covenant, and to be in covenant for them and their children. And it is to be marked, Cham had an outward bleſſing in the covenant with his father, for he was of Noahs houſhold, Heb. 11: 7. and he and his children had continued in the ſame, if he had not and his ſon mocked and ſcorned his father; for which both of them were excommunicated: and Chams houſe feared not, but waxed worſe and worſe againſt Chriſt and his Kingdome, and ſet up a tyranny in Nimrod, to give the affront to Sems bleſſing. Again note, when the merciful God made a covenant with all fleſh, man and beaſt; were not young, as old compriſed in the covenant? a ſucking chile and a lamb as the parent, Gen. 9.9, 10, 11.

Queſt. 4. Of juſtification or remiſſion of ſins] The apoſtate and adulterous generation in our Lords daies (that did adulterate the faith) miſſed, ſtating Circumciſion as a part of the Law or Covenant of Works, (a ſchool diſtinction of their own, neither of Moſes, nor of the Prophets) whereas it was rightly underſtood, a law and ſeal of faith in Chriſt, and the ſeal of juſtification that is by faith. Their fac hoc, is, credere, in our Lords interpretation of the Law; to believe in him whom the Father had ſealed and ſent to be the true manna and ſacrifice, and their perfect juſtification and freedome, as was told them, Acts 13.38, 39. And as they miſſed in ſtating circumciſion a Law of works ex opere operato, to juſtification: ſo they did of all the politic of Moſes, that it did initiate them unto, which yet they could not do, being too heavy a yoke, Acts 15. Now they deſpiſing Chriſt the end and ſcope of the law of Moſes, they made their own juſtification, their idol and vanity, and ſo provoked Chriſt to their rejection: confer Deut. 32.21. with Rom. 10.19. That ſpeech is very ſtrong that the Lord Jeſus ſpake, Iohn 7. that circumciſion was not ſo much of Moſes, but obſerved of the Fathers before Moſes was born. They ſhould have conſidered in what ſenſe Abraham received it, and uſed it, Rom. 4.

Ibidem, God did juſtifie the circumciſion] ſo this is clear, God did juſtifie the infants of Iſrael, for elſe he would not have commanded circumciſion to infants: this was to comfort all godly parents, that although they knew their children were conceived in ſin and born in iniquity, yet God knew how for his covenant ſake, (not for our ſakes) to juſtify, that is, to free infants from ſins guiltineſs, filthineſs, and deſert; and to comfort godly parents of the Gentiles touching their infants: the Apoſtle ſaith, God is not the god of the Iews only, but of the Gentiles alſo, for he that juſtifies the circumciſion will juſtifie the uncircumciſion. And God is a husband to the once barren and deſolate woman, but fruitful in children as the former married wife, Iſrael. Doth not the promiſe ſave infants as well as grown men? and doth not our heavenly father declare his counſels that his will is to ſave infants as well as grown men? that he enjoyns the ſeal to infants: and ſaith, that he will be their God: and the Lord ſaith not, he will be the Father of grown men rather than of infants. And a godly parent hath as great hope of his dying infants, as any Anabaptiſt can have of their grown men.

Ibid. of Queſt. 4. Of adoption.] This adoption of Iſrael hath a double conſideration: general and ſpeciall, viſible and inviſible: viſible, in covenant, in reſpect of the Apoſtate families that were cut off Gen. 10. & 11. inviſible, the faithful in Iſrael. All did profeſs the faith (except in their apoſtaſies to the falſe faiths and religions of Earl-Peor, and Moloch, and Chemoſh, &c) So they were not all faithful, no not in outward profeſſion. They were Chriſts own, afore he came to his own (all Exod. &c.) his own by viſible priviledges, yet many a time they grieved him and his holy Spirit, Pſalm 78 & 106. ſo many of them ſlighted this adoption by joyning themſelves to Peor, as the ſons of the open Church followed Kains wayes Gen. 6. even ſo it is now; ſome in the Church born after the fleſh, and ſome born after the Spirit, yet both make a viſible Church of Chriſt it cannot be, it muſt not be denyed. It is not ſound reaſoning from a viſible Church eſtate, to the doctrine of election. If any be further contentious, beware of them, Rom. 16.17, 18.

Queſt. 4. N. 11. Putting of the ſinful body] It ſhewed how diſtaſtefull man is to God in his ſinful eſtate of the firſt Adam, and no communion with God but by regeneration in the ſecond Adam, 1 Joh. 1. Therefore obſerve what Eſaias, Ezekiel, John Baptiſt, and our Lord, and Stephen ſaid to carnal Iſrael, boaſting to be Abrahams ſeed. Eſay 57.3. Ezek. 16.3. Ioh. 8.44. Acts 7, 51. Matth. 3.9. That they were neither Gods children, nor Abrahams ſeed, not treading in the ſteps of the faith and works of Abraham.

ibid. N. II. The putting on the new man] An Iſraelite being circumciſed yet the old Adam was not ſo put off, nor the new Adam ſo put on, but that birth ſin did remain: yea ſo remained, that through the Bias of luſts and ſinful appetites, and by temptation, and not taking heed to themſelves, and keeping their ſouls diligently, omiſſions of duty, and many actuall ſins did bud forth. For although by faith in Chriſt the ſaints were juſtified, or freed from the guilt and puniſhment of ſin, inheriting the juſtification that is by faith, yet there was corruption in them iſſuing from that original or birth-ſin, that we ſtill are yoked with all: we are in Chriſt Jeſus juſtified from the reign of this ſin, but not from the being of it in us. Gods counſel is ſuch to make us humble. This the ſaints of old felt and acknowledged, and bewayled, and prayer for further mortification, Pſalm 51. And thoſe Scriptures from two Apoſtles that were both circumciſed and baptized ſhew the truth of this, Rom. 7.1 John 1.8. Phil. 3.12, 13. Therefore every godly ſoul muſt obſerve three things; 1. That we ſlight not any ſin in thought, word, or deed, Rom. 6. & 7. And 2. to be careful that we content not our ſelves with bodily exercciſe, Phil. 3.1, 2, 3, &c. And 3. not to be diſcontent that Gods counſel is ſuch that perfection is not attaineable in this life; that was the ſin of our firſt parents, they were Seekers to be in a better eſtate then they were ſtated in: they were diſcontent and hearkned to Satan. While we are in this vale of tears, this muſt ever be in our hearts, 1 Ioh. 1. If we ſay we have no ſin we deceive our ſelves, and truth is not in us, but if we acknowledge our ſins, he is faithful and juſt to forgive us our ſins, and to cleanſe us from all our unrighteouſneſs, and minde that of the Apoſtle. Phil. 3.7, 8, 9, 10, 11, 12, &c. Satan and his inſtruments will by all means corrupt our hearts in theſe three things.

Ibidem N. II. Drew them to the ſpirituall meaning] The faithful worſhipped Gop in Spirit, and rejoyced in Chriſt Ieſus, Ier. 4.4. Phil. 3.3. but a circumciſed carnal Iſraelite thought opus operatum enough, as a Law of works, and ſo in all their ceremonies. And note this, as the doctrine of the covenant is reciprocal, ſo of the Seal, as they did teach and ſeal all comforts from God, ſo they did binde them cloſer to God in Chriſt by faith and filial obedience.

N. III. of the 4 Queſt. their infant-children, &] Let us conſider two or three words more of that which is ſaid touching the infants of Iſrael, that departed this life. It is Gods promiſe and covenant that are workfull, and his Spirit did bleſſe circumciſion for the joy and comfort of parents for their infants reconciliation, juſtification, ſanctification, and adoption and hope of immortal glory. The ſame covenant and promiſe doth belong to the Parents of the Churches of the Gentiles for their infants in the ſeal of Baptiſm. Is the Father, Son, and Holy Ghoſt, the holy Trinity the God of the Jewes onely; and not of the Gentiles alſo? yea of the Gentiles alſo. Thy Makers are thy Husbands, Eſay 54. faithful is he that hath promiſed, and he will do it. Therefore he is reconciled to our infants, and will juſtifie, and ſanctifie, and adopt them and bring them to immortal glory. They by circumciſion were circumciſed into one body, as is evident in all the Church politic of Moſes. And ſo by baptiſm we are all baptized into one body, whether Iews or Greeks. The promiſe and covenant is ours as well as theirs, (as the Epiſtle to the Galatians upon Gen. 12.2, 3. ſheweth) and baptiſm ſealeth the ſame: and the Covenant and ſeal is in extent (excepting the obligation of Ceremonies, and ſome judicials) as large for application to all converted Gentiles to them and to their ſeed, as of old to Iſrael, and their ſeed. The falſe teachers of theſe dayes ſay the Covenant with the people of Iſrael was carnal and fleſhly, &c. but this is not ſo: not ſo in Gods intent when he gave thoſe promiſes, and made that covenant, and ordeined that ſeal of his covenant: not ſo, in the judgement of the faithful, and in their whole converſation which was heavenly, as all Heb. 11. Luke 1.55, 72, 73, 74. Again not ſo, for after they came to Canaan, they did not reject Canaan, nor city, nor Temple (but in apoſtaſie) nor ſacrifices, nor waſhings, &c. as Pſalm 50. Eſay 1. Ier. 7. yet God plagued them, which was for deſpiſing Chriſt in thoſe ordinances: ſo their table was made a ſnare to them: and Chriſt was a ſtumbling Stone to them, as he was to Kain. That which was ordained for their welfare, they made their ruin. And ſo if we do no more but outward exerciſes in a ſhew of godlineſs, and deny the power thereof, and live wickedly as they did Pſalm 50. Eſay 1. Ieremy 7. The Angel of Gods preſence, our glorious Lord Ieſus Chriſt will not ſpare our miſdeeds, 1 Theſſ. 4, 6. &c. Theſe falſe teachers abuſe the holy Scriptures, as in that of Heb. 8. It is ſaid, better promiſes, &c. but they muſt be asked what better promiſes than Geneſis 3, 15. & Geneſis 12.3? Let ſuch know there are not better promiſ • s in old or new Teſtament: and indeed thoſe two promiſes contain all the doctrine of the Goſpel, as in part before is ſhewed. They muſt excogitate the true interpretation, by ſeeking how our Lord, and his Apoſtles convinced the falſe gloſſes the Conc • ſion made of Moſes Politie: for we all muſt know theirs and ours is the ſame Covenant (as often ſaid) onely new for Adminiſtration in fulfilling all promiſes and prophecies. Let us confer, Exod. 19. & 29.45. Lev. 26.15. with Apoc. 21.3.2 Cor. 6.16. Gen. 3.15. with 1 John 1.2, 3. and chap. 3. Joſ. 1. with Heb. 13.5. Rom. 4. with Gen. 15. & 17, &c. This muſt be often ſpoken and meditated, for we are dull of hearing. Again, better promiſes, hath reſpect to Deut. 30. Pſalm 40 and 95. in Deut. 30. Chriſt promiſeth that he will circumciſe their heart, and the heart of their ſeed, to love him, Jehovah their God, and to keep his commandments, &c. This Chriſt ſpake to them, that they might not be deceived to think that their ſalvation ſtood in outward obſervances; as in circumciſion, &c. but in ſerving God in their ſpirits in the Goſpel of his Son. And ſo this to be underſtood in all Moſes ceremonies. The bloud of Oxen and Goats and Rams did not, could not purge their conſcience from dead works, but their conſcience would ſtill be to them, for all their bodily exerciſe, an ill, accuſing and condemning conſcience. Their ſalvation was eſtabliſhed upon better promiſes, and a better hope, That Chriſt by his own moſt perfect ſacrifice, and bloud-ſhedding ſhould be a ſweet ſmelling ſavour to God for us, and procure eternal redemption. And while we, as ſtrangers, converſe in this world, he would be mortification, and ſanctification, by his word and ſpirit, Mic. 7. John 3. Yet let the godly take heed they neglect not ordinances, and outward obſervances of Chriſts inſtitution, though they be as the bark and ſhell, yet they are ſuch a bark and ſhell, that a Chriſtian cannot have life kept within him without them: as a tree will not live without his bark, nor the kernel proſper without his ſhell. Publique adminiſtrations and family ordinances, and ſecret duties, are of that conſequence, that he that careleſsly neglecteth them is in danger of gangrenating errours both in doctrine and manners.

N. VI. Not of the Jews only, but of many Nations] Gen. 17.5. It is promiſed by the Lord Iehovah the performer of his promiſes. For a Father of many nations have I made thee: This ſpeech was ſpoken at that time when God renewed his promiſe and covenant in Chriſt with Abraham, and added the ſeal to that covenant teaching thereby that he would not be, the God of Iſrael only, but in due time the God of the Gentiles alſo; therefore the Covenant is to the infants of the Gentiles, as of the Iewes: and all faithful are Abrahams ſeed, and the Iſrael of God, Gal. 3 & 6.16. and if the covenant be to the infants, then the ſeal: none dare deny it, but thoſe that care not for the education of their children in godlineſs and honeſty, for the hope of the reſurrection unto eternal life. Abraham durſt not deny the ſeal, but with all joy went about it. Again, conſider Mat. 19.13. & Mark 10.13. little children are comprehended in the Covenant, For of ſuch is the Kingdome of heaven. Yea, obſerve further, Of ſuch is the Kingdome of God, that is, of the Church of God, as Matth. 21.43. The Kingdome of God ſhall be taken from you, and given to a nation that ſhall bring forth the fruits thereof. So then Iſraels infants were of the kingdome of God, and ſo are the Gentiles infants. Did the Kingdom of God conſiſt of the parents and infants of Iſrael in the old Teſtament? ſurely then godly parents and their infants of the Gentiles are in equal honor. He that ſhall hill an infant ſhall be put to death as juſtly as if he had killed a parent. So the murderous, accurſed, doctrine of Anabaptiſts that would murder children is as wicked as to kill a godly parent. For the Lord God doth juſtifie and waſh infants from their ſins in his Covenant, and bring them to glory, as well as their godly parents. And again, ſeriouſly minde, The covenant of God in Chriſt by circumciſion was in full force to the death of our Lord and Saviour, Luke 1.59. and Circumciſion was a ſeal of the covenant of grace to the infants of the faithful, and infants were in covenant as is evident: and now after our Lords death were they not in covenant? Did our Lords death diſannul the Covenant of his grace in reſpect of them? abſit, abſit. It was about ſix or ſeven weeks from our Lords death to Peters ſermon, Acts 2. And the holy Apoſtle in the concluſion of his Sermon doth exhort his auditors to receive the ordinance of Baptiſm in the name of Jeſus Chriſt for the Remiſſion of ſins: and to ſhew he ſpake by the ſame Spirit of God that gave the promiſes, doth affirm that the promiſe and covenant is as firm to infants as ever it was, and therefore ſaith, The promiſe is made unto you and to your children, and to all that are afar off, even as many as the Lord our God ſhal call, Acts 2.39. In chap. 3.25, 2 • . It is ſaid, the Jewes were the children of the Prophets, and of the Covenant which God made with our Fathers, ſaying to Abraham, Even in thy ſeed ſhall all the kindreds of the earth be bleſſed. Firſt unto you hath God raiſed up his ſon Jeſus, &c. ſo the Jewes had the firſt prerogative of the bleſſing in their kinreds, and of the reſurrection of Chriſt; and then ſecondly the Gentiles have the like portion in the bleſſing, and in our Lords reſurrection, Rom. 2.10. conſider for theſe things, Rom. 4.16, 17, 18, &c. to the end of the chapter.

Queſt. 5. & Anſw. on Gen. 49.10. And to Him ſhall the gathering of the people be] O give thanks unto Jehovah, for he is good, for his mercy endureth for ever. And ſay ye, Save us O God of our ſalvation, and gather us together, and deliv • r us from the heathen that we may give thanks to thy holy Name, and glory in thy praiſe. Bleſsed be Jehovah the God of Iſrael for ever and ever, and all the people ſaid, Amen. 1 Chron. 16. Pſal. 147.2. The Apoſtle ſaith the ſame, Grace be to you and peace from God the father, and from our Lord Jeſus Chriſt; who gave himſelf for our ſins that he might deliver us from this preſent evil world, according to the Will of God which is our father: to whom be glory for ever, Amen, Gal. 1.3, 4.5. Eph. 1. 10. Abraham was gathered from the world, and Chriſt hath and doth ſtill gather and deliver us out of the world to be of his Iſrael, John 11.52. ſo obſerve Iohn 17.

Queſt. 7. & Anſw. Abraham, Iſaac, Iacob] they to teſtifie their faith in the Promiſes of Chriſt built Altars in divers places, and called on the name of the everlaſing God. And therefore obſerve, the Apoſtle ſaith he ſerved God with pure conſcience from his forefathers in the promiſe of life, which is in Chriſt Jeſus, 2 Tim. 1.1, 2, 3. and therefore the promiſes to the Fathers with the ſeal of circumciſion were not carnal and fleſhly, as Mateologiſts wickedly prattle: if they were carnal to them, ſo they are to us, for the promiſes and covenant belong to us, as hath been laid from Acts 2.39. and chap. 3, 25.26. Surely the faith of a good Chriſtian is builded on Chriſt the Comer ſtone, and on his religion practiſed of the godly Patriarks, and on the bleſſe, holy ſcriptures, and hope in the reſurrection: all which by the work of the ſpirit doth make a man watchful to keep a good conſcience in Church, in Common-Weal, by Land or Sea, at home, abroad, in ſ • ops, in labours, &c. ſee how all is taught in promiſe and ſeal. He that is ſuch an one ſhall look death in the face, and needs not to be afraid before whom he comes, nor needs be aſhamed of the groundleſs criminations of ſchiſm, hereſie, and blaſphemy, &c. diligently ponder Acts 24, 14, 15, 16.

Queſt. 9. & Anſ. A great apoſtaſie, for Iſrael in Egypt] Read Ezek. 23.8. Iſrael with his family came as a pure virgin into Egypt: and ſo continued all the dayes of Iacob: and Ioſeph while he lived held the whole houſe in life and faith: but the Egyptians afterwards infected their poweritie with idolatry: even in her youth lay they with this virgin Iſrael, and bruiſed the breaſts of her virginity, and powred their whoredomes upon her. Falſe worſhip being a work of the fleſh pleaſeth and quickly inſinuateth into our corrupt nature, eſpecially being converſant with idolaters. Let all people beware of myſtical Egyptians: And let Common-weales, Churches, and families note, that falſe worſhip, and hereſie increaſeth and ſomenteth all projects of ungodlyneſſe and unrighteouſneſs. Ezek. 16.6. and 20. muſt alſo here be conſidered to the captivity, both of Iſrael and Judah: They were by apoſtaſie rather of the Amo • ite and He • hite then of Abraham and Sarah. They were in the bloud of their falſe religion, being foully corrupted with the idols of Egypt: and ſo they were dead till Chriſt by his own law ſaid unto them live: So were we, being under the bondage of Rome-Egypt, until Chriſt, by his everlaſting Goſpel, made us to live, Apoc. 14.6. & 20.4, 5. And note as Terah his corrupt worſhip continued long in Iſrael: ſo did that of Muzrajim (i. e.) Egypt, Joſ. 24.14. Ezek. 23 8.

Queſt. 10. & Anſ. God was not aſhamed] But God will be aſhamed of adulterers and adultereſſes, that follow ſuperſtitions, luſts of the fleſh, luſts of the eyes, and pride of life; for ſuch do and will deny Chriſt, and be aſhamed of him and his word, and ſuch cannot be pilgrimes and ſtrangers, and ſeek things celeſtial, Iames 4. 1 Ichn 2. Mark 8. Col. 3.1.

Ibid. To be called their God] Chriſt ſaith, I am the God of Abraham, and the God of Iſaac, and the God of Iacob, this is my memorial to all generations, that is, to all of their faith and heavenly converſation, whether Jew or Gentile, Exedus 3.6, 15, 16. Hebrews 11.

Ibid. Heavenly City and Countrey] The faithful to the fulneſs of time were in heaven, and part of the bleſſed familie of the heavenly Father, Ephe. 1.10. & 3.15. All the faithful in Iſrael were the adopted ſons of the Eternal, their God, (and if ſons, then heirs, Rom. 8.) ſo they were, living, and ſo they were, dead. Therefore the living might not ſorrow as the heathens that had not certain knowledge of the joyful and glorious ſtate of the immortal ſouls of the faithful, nor any hope of the reſurrection, Luke 13.28, 29. They might not cut themſelves for the dead, nor make any print or mark in the fleſh, Levit. 19.28. Dent. 14. 1, 2, 1 Theſſ. 4 The loving kindeneſs of Iehovah, is better than life, becauſe though life departs, yet we be, and live for ever in him. Therefore it is ſaid, God is the God, as of Abraham, Iſaac, and Iacob, and ſo of every true believer, even when his body is dead and turned to duſt, and therefore Abraham muſt be held in ſpirit to be and live with God, and ſhall have the reſurrection of the body, Luke 20.37.38. Matt. 22.24. Mark 12. The faithful enjoy the ſame inheritance and happineſs with Abraham, and this is one part of the bleſſedneſs in Chriſt promiſed to Abraham. And Chriſt ſaith of Moſes being dead, Moſes my ſervant is dead: he was ſtill the Servant of Chriſt though he went up to Mount Nebo, and dyed: and we know he doth live, for he appeared when Chriſt was transfigure, and death is one of the works of the divel which Chriſt was to diſſolve. Chriſt was promiſed from the beginning to deſtroy the works of Satan now called the old Serpent, Acts 26. 6. Joſh. 1.2. 1 John 3.8. Heb. 2.14, 15. 2 Tim. 1.10.

CHAP. V.

With Queſtions, Anſwers, and Annotations on them, How Redemption was taught From the Law of the Paſſeover to the building of the Temple.

QUeſt. 1. Proceed to declare what Noble Pillar did Wiſedome hew out to which the holy and golden Chaine of times is faſtned, by which life and ſalvation was taught to the Saints?

Anſw. This is theAlthough they apoſtated to the idols of Egypt: yet by the bloud of the Paſſeover God choſe them again, but again rejected them for their idols and vanity when Chriſt our Paſſeover is ſacrificed for us. Paſſeover, Exod. 12.

QUeſt. 2. How many yeares were from the Promiſe to Abraham, to the Paſſeover, or to the comming from Egypt, or to the giving of the Law?

Anſw. Four hundred and thirty years.

QUeſt. 3. How much of the Scripture is contained in thoſe 430. years?

Anſw. From the beginning of the 12. of Geneſis to the 12. of Exodus, the book of Job, and alſo part of the 1. & 2. ch. of 1 Chron.

QUeſt. 4. How doth the Paſſeover, &c. teach of Chriſt?

Anſw. Chriſt is called the Lamb of God that taketh away the ſins of the World: alſo our Paſſeover. Mark what the Holy Ghoſt ſaith, Heb. 11.28. The Levites in Hezekiahs dayes taught the good knowledge of Jehovah, that is Chriſt. The Levites taught the meaning of the Paſſeover as Moſes by faith inſtituted it. 2 Chr. 30 22. mark and conſider the Pſalm 22. & 40. and 110. what was taught in thoſe three great congregations, the aſſemblies of holy beauty. Through faith he kept the Paſſover, and the ſprinkling of bloud, leſt he that deſtroyed the firſt born ſhould touch them. The 12. of Exodus will afford many meditations. And although three moneths after the Paſſeover they had the Law in two Tables given, full of terror to humble man, yet by a ſtill and ſoft voice, a pattern of heavenly things were enjoyned, as a Tabernacle made with hands, the Prieſthood of Levi: the Breaſt-plate with ƲRIM and THƲMMIM. The Ark of the Covenant, the bloud of peace offerings, ſin-offerings, whole burnt-offerings, holy incenſe, waſhings, cleanſings, redemptions, attonements, remiſſions, the Manna, the brazen Serpent, and holy garments of miniſtration, and other holy feaſts beſide the Paſſeover, diſtinction of times, in new Moones, years of Reſt, Jubilees, &c. enjoyned. All which do teach of Chriſt, the truth, Who is Jehovah our righteouſneſs: Chriſt is all, and in all.

QUeſt. 5. But were not the moral and ceremonial Laws given to diſannul the promiſes, that we ſhould ſeek righteouſneſs or juſtication, by doing of outward works through our own will and power?

Anſw. In no wiſe: For although the Law of the paſſeover came 430. years after the promiſe, yet it cannot diſannul the faith in Chriſt taught in the promiſes. The ſame muſt be ſaid of all the Ceremonies.

QUeſt. 6. Wherefore then did God give the Law?

Anſw. I. Becauſe in thoſe daies both among the apoſtate families, and in Iſrael when they lived in Egypt all ungodlineſs and unrighteouſneſs did exceedingly abound. Therefore the Law was added becauſe of tranſgreſſions, that the offence of ſin might abound to our feeling, and that we might be loathſome to our ſelves. And it muſt be noted that the Law was not declared to Iſrael only, though chiefly to them, but to the mixt multitude that came with Iſrael from Egypt.

II. That it might be a School-maſter to lead unto Chriſt, to ſeek the juſtification that is by the faith of Him. For Chriſt was the end, drift, and ſcope of the Law for juſtification to every one that beleeveth. Moſes politie ever aimed at him, for Moſes wrote of Chriſt. And the Prophets, and Hiſtory ſtill expound Moſes, Pſalm 40. Eſay 53. Daniel 9.24. And our Lord, and his Apoſtles, expound Moſes, and the Prophets.

III. Although our Lord Jeſus Chriſt abrogated the Ceremonial Law, in reſpect of the actual performance, and took away the (a) curſe of the Law to all that believe: They were curſed and plagued if they did not obſerve the ceremonial as well as the moral: for both were contained in the book of the Law, Deut. 27. ult. Mal. 1.14. yet the moral Law was and is ſtill in force to be the rule of a ſober, righteous, and godly life, and ſo taught in all the New Teſtament. And with all we are to note that the Ceremonial is inſcructive and the moral is to humble, as well as to direct in the wayes of peace and holineſs.

Queſt. 7. Produce one text more out of Moſes which may further open the myſtery of Gods will in Chriſt.

Anſw. Deut. 30.11, 12, 13, 14.

This commandement which I command thee this day, is not hidden from thee: neither is it far off.

It is not in heaven, that thou ſhouldeſt ſay, who ſhall go up for us to heaven, and bring it to us, that we may hear it, and do it.

Neither is it beyond the Sea, that thou ſhouldſt ſay, who ſhall go over the Sea for us, and bring it to us, that we may hear it, and do it.

But the Word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayeſt do it.

Queſt. 8. What hence, in brief, do you obſerve?

Anſw. 1. The holy Apoſtle called this text the word of faith, and doth expound it of Chriſt concerning his incarnation and reſurrection, Rom. 10.6, 7, 8, 9, 10, 11.

2. Moſes bringeth his whole Law to this ſumme, and ſo the prophets, that Chriſt the ſon of God was to come down from heaven, and to be man, and to ſuffer many and great afflictions from the Serpent and his ſeed, and being the firſt from the dead, is to give life and light unto the world. The wicked ever deſpiſed this life and light in Chriſt, accounting this wiſdom fooliſhneſs, 1 Cor. 1.23. & 2.8.

3. This Scripture, with ſome verſes preceding, and ſubſequent, ſets forth to the ſpiritual man, the excellency, the glory, the brightneſs, the facility, the preciouſneſs, the ſtedfaſtneſs, and the efficacy of the Law of God, being a revelation from heaven, and a moſt bleſſed inſtrument of God, to preſerve his people if they cleave unto it, to live in his covenant, to comfort in affliction, to reſtore the Church decayed, cumbred, and overwhelmed with errours, and for conſervation of outward and inward conſolation, &c. But apoſtaſie from it, brings all Curſes and utter ruine. And therefore it is a moſt rich favour to Jeſurun; to all the Iſrael of God, that they are glorified with ſuch an inheritance of lively oracles?

4. When Moſes had wrote of the Creation, of the apoſtaſie of our firſt parents, of the curſe of all things viſible, of the incarnation and redemption in the Promiſes. Tabernacles, and Sacrifices; Of Melchizedeks and Levies Prieſthood, &c. Then ſaith he, this doctrine is not an hid doctrine. Moſes face did not ſo ſhine with brightneſs, as the Law did ſhine in the hearts of the faithful, that looked to Chriſt, (the holy ſeed of the woman) the end and ſcope of the Law. It was hid to none, but the blinded by Satan. We ſhould labour to reduce hiſtory and prophecy with the New Teſtament to Moſes.

QUeſt. 9. Who were followers of the doctrine of Juſtificacation by faith, taught by tradition in the doctrine of the ſeal of circumciſion was believed of the faithful 406, years, to Iſraels coming from Egypt. the Promiſes for two thouſand five hundred and thirteen years, and now written by Moſes.

Anſw. All the Patriarks, as is ſaid, the people of Iſrael that came out of Egypt, and that were in the wilderneſs, and the faithful, both Rulers and people, in the Books of Joſuah, Judges, Ruth, Samuel, &c. and eſpecially our Lords Fathers from Abraham to David (the firſt fourteen) are to be remembred, Mat. 1.17.

QUeſt. 10. Who were the ſeed of the Serpent; hating, bruiſing, curſing, and perſecuting the Religion and People of Chriſt, his Iſrael?

Anſw. The Egyptians, Amalek, Moab, Ammon, Midian and the Canaanites, &c.

QUeſt. 11. Did the Church conſtantly reverence the religion of the Tabernacle?

Anſw. The eternal WORD came unto his own in providences and ordinances, but his own received him not; for ſix hundred thouſand in the Wilderneſs at once, through an evil heart of unbelief, murmured, tempted, and denyed Chriſt, and deſpiſed the Land of Promiſe, and would have gone into Egypt again: and many followed the religion of Peor. And after in Canaan, many 〈◊〉 time they revolted and rebelled againſt Him, called alſo the Angel of Gods preſence, deſpiſing his ſtatutes, abhorring his judgements, and ſo brake his covenant, and vexed his holy Spirit. Jeſurun choſe new gods, were defiled with their own works, following divers Religions, Idolatrous and fooliſh opinons, both of their forefathers, as of the Canaanites, and of the peoples about Canaan.

QUeſt. 12. How did Chriſt manifeſt his goodneſſe while his people obeyed him according to his Written word, as now and after, he ever called them to it?

Anſw. Through the obedience of faith, they obtained good report with God: and God was not aſhamed of them to be called their God and vouched them before all to be his peculiar people. This he ſhewed by his joyfull preſence dwelling among them in his Tabernacle, whence joy, peace, victorie, plenty, and all outward comforts attended them in the promiſed earthly Reſt, and to all that, by faith in the promiſes, ſaw the daies of Chriſt, joy and hope of entrance into the eternal Reſt, Tabernacle, and inheritance.

QUeſt. 13. How did Chriſt, in this age, bruiſe the head, power, and dominion, and enmity of the Seed of the Serpent?

Anſw. 1. He caſt upon It is through all the old Teſtament, Mitzrajim where it is tranſlated Egypt, Eſay 43.3. Mitzrajim, that is the Egyptians the fierceneſs But if thou ſhalt indeed obey his voice, and do all that I ſpeak, then I will be an enemie to thine enemies, and an adverſary to thine Adverſaries, Exodus 23. of his anger. Amalek diſcomfited, and utter ruin denounced: Midian plagued, the Canaanites deſtroyed, and other enemies ſubdued.

II. Now a The firſt ſeparation and rejection of the families was by the confuſion of tongues, 2. by Circumciſion. 3. By the Lawes given by Moſes. third time Chriſt ſhewed his anger and enmity againſt the families by a partition wall of ceremonies, and an hand-writing of ordinances that they were further ſeparated, and made aliens from the Common-weale of Iſrael, and ſtrangers from the covenants of promiſe, having no hope, and were without God in the world. Thus in every age obſerve how Chriſt called and kept his elect from the communion of Divels, and the wicked world: yet God ſhewed much mercy to the heathens through the limitation of Circumciſion, Exodus 12.

QUeſt. 14. What ſeverity was on the Church for their revoltings from the fiery Law, and lively oracles which Moſes received from the Angel, Jehovah, the God of Abraham, the God of Iſaac, and the God of Jacob?

Anſw. Him the Angel of Gods preſence, who had the name of God in him, was turned to be their enemie, and would not pardon their tranſgreſſions, but ſware they ſhould not enter into his earthly Reſt: ſo that heavy chaſtiſements befell Iſrael in the wilderneſſe, and in the Land of Canaan, plagued by enemies on every ſide, untill the Tranſmigration (a) of the Land, (that is, the removing of the Ark (b) from Syloh) yea untill the daies of David. Bear diligently ſtill in minde, with all fear and trembling, how Chriſt afflicted the Church for their communion with divels, and idolators, Pſal. 78. all of it.

Annotations upon the Queſtions and Anſwers of the fifth CHAPTER.

QUeſt. 2. Forth of Egypt] The deliverance of Iſrael from Egypt is much celebrated in the old Teſtament. And amongſt other things of that bondage, this is twice noted, from a people of a ſtrange Language, Pſalm 81 & 114 Iſrael could not be ignorant of the language of Egypt, but I think their idolatrous Prieſts, had a mumming language in their devotions; like Rome-Egypt that taught our forefathers in their devotions in a language they underſtood not: for which we have as great cauſe to ſing praiſe to God, as well as Iſrael of old, that we are ſaved from that cruel bondage.

Queſt. 4. and Anſw. The breaſt-plate with Ʋ • im and Thummim] Conſider from this time, that as the twelve Tribes followed the faith in the promiſes to their godly anceſtours, ſo the Ʋ • im and Thummim that was placed among the twelve precious Jewels upon the Breaſt-plate of the High Sacrificer, never uttered any other faith. And the ſame Jewels are the foundation of the Chriſtians Jeruſalem from heaven, So our high Sacrificer more excellent then Aaron, who is Ʋrim and Thummim, light, life and all perfections, all in all: all fulneſs dwelt in him: and he came from the boſome of the Father, and walketh in the midſt of the VII. Golden Candleſticks, and never uttered any other faith but what he taught in Moſes. The Apoſtle alludeth unto this when he exhorteth to put on the breaſt-plate of Faith and Love, Faith in Chriſt is our light and life, and love is the perfecting and fulſilling of the Law: and all our thoughts, ſpeech and action ſhould ever intend theſe two. In Chriſt we are made ſacrifices, and therefore with a conſtant ſpirit carry this Breaſt plate before God and man.

Ibid. The Ark of the covenant, the bloud of peace-offerings, &c.] All theſe things were ſhadows of good things to come, and enjoined till the time of reformation, when the new and living way was manifeſted. The land of Canaan was alſo a ſhadow of the true reſt in the Kingdome of heaven: ſo David taught carnal Iſrael, Pſalm 95. which the Apoſtle handleth to the revolting Hebrews, And Moſes verily was faithful in all his houſe as a ſervant, for a Teſtimony of thoſe things which were to be done and ſpoken after, Heb. 3. God did draw them by theſe ordinances, to give them to underſtand who ſhould be their juſtification, cleanſing, ſin-offe • ing, &c. by many outward things and promiſe, to the ſpiritual: but when they made their belly their God, and minded earthly things, and thought to be juſtified by the outward action: Then God ſhewed them to be poor elements, as at Syloh and Salomons Temple burnt by Babel, &c. yea, once more it is ſaid, God would ſhake them, & Dan. 9.24, 25, 26, 27. ſhewes by whom and how. Salomon told them of this alſo. The labour of the fooliſh doth weary him, for he knoweth not how to to go into the City, Eccleſ. 10.15. They knew not Chriſt the way, the truth, and the life for the heavenly City and Countrey: not like children of faith of their faithful father Abraham.

The holy Prophets and Prieſts taught the meaning of the ſacrifices in the great congregation, Pſalm 40.6, 7. They preached Gods juſtification of a ſinner, and kindeneſs in Chriſt that would come to do Gods will, They declared Gods faithfulneſs and truth that he would perform his promiſe concerning the ſending of Jeſus Chriſt, his death, reſurrection, and aſcention, Pſalm 22 & 16. & 68.18. conferred with Epheſ. 4.8, 9, 10, 11. And the holy Tribes inſtantly ſerving God day and night in this hope went thrice a year to the Tabernacle and Temple (which were the great Congregations) to hear theſe things taught, and to profeſs the ſame in their holy con • ocations. Beſides the Levites in their fourty eight Towns every Sabbath, and all other Prophets and Teachers in all their Synagogues (which were very many) had Sabbatical convocations, and they preached upon Moſes. And there were divers Univerſities, or Schooles of Prophets at Ki • jabje • arim, at Bethel, at Jericho, &c. to educate young men for knowledge to teach this moſt noble and glorious doctrine of faith in the Son of God that ſhould come into the world to make our fleſh his Tabernacle.

Ibid All which do teach of Chriſt] The holy Prophets Pſal. 50. Eſay 53. & 55 1, 2. &c. giving the people true Expoſitions of the Law, ſhew that Chriſt is the end of all: all priviledges of the Jewes, and Gods own ordinances they not diſcerning or ſeeking Chriſt by faith in them were nothing: nothing bread but Chriſt: and in outward performances, and bodily exerciſe to be moſt bountiful, moſt exact, accurate and unrebukable is a beſtowing coſt and pains, and not for bread, for all is but dung and doggs meat without Chriſt. See how the Apoſtle urged this to the Jewes from Eſay 55.1, 2, 3. Acts 1 • .38, 39. read Mich 6.6. The Law of Mo • es politie was not given that we ſhould be juſtified ex opere operato, by bodily exerciſe, it was given for ſignification, humiliation and direction, that Chriſt might be our life, without him it is a killing letter: for ſo it is weak, and • e are weak But carnall Iſrael miſtook the Law, and ſo believed, John 6. Their bodily exerciſe in eating Manna, did not bring them into Canaan; for they dyed in the deſert. And our Lord moſt heavenly draws all Moſes to himſelf, that he was the true Manna, and was ſent of the Father to be the true bread. And there opens all the ſacrifices, that his fleſh and bloud was the true ſacrifice of which (though now aſcended) by faith we muſt feed or dy, and never come to the happy reſurrection of the heavenly R • ſt. And this was, and is the heavenly Fathers will in the old and new Teſtament. The ſpirituality of ordinances was cumberſome to them as to Kain, Gen. 4. wherefore Chriſt in his wrath made them a ſnare to them, and a ſtumbling block: And this was the reaſon they hated Chriſt and his Apoſtles to the death, Becauſe Chriſt, doctrine drove man out of himſelf, and ſo all their labour to be loſt for ſalvation, ſeeking to enter in at the ſtrait Gate, and yet were not able Eccleſ. 10.15. yea it is natural (alaſs) to us all to reſt in outward performances (as Kain) and not to care for Chriſt, the ſecond Adam, and the juſtification, that is by the faith of Him. The Ceremonial Law was weak to juſtifie Rom. 8.3. for it was impoſſible that the bloud of Oxen, Goats, waſhings, &c. could cleanſe the conſcience from the guilt and filth. The moral could not juſtifie becauſe we were weak, nothing in us was able to do any thing to ſatisfy the juſtice of God; and becauſe the carnall heart of many, being covered with a veil could not diſcerne Chriſt (the end and intent of the Law) yet they knew that they muſt labour one way or other to have peace with God, and their own conſcience, they would thouſands of Rams; and thouſands of Rivers of oyl, and would be exact in outward doings for juſtification. And they durſt not touch about the ſpiritualneſs of the Law, for it is the very pangs of death to underſtand the Law rightly, R • m. 7. Though ſometime it could not be but the conſcience was affrighted, then they did buſie themſelves in outward acts of faſting, praying, almſdeeds, waſhings, &c. to quier their heart. And this was their Divinity, and they were curſed by their cenſors that taught the Law otherwiſe. The Phariſees are the true Fathers of the Popiſh company: and we may very well yield the Papiſt antiquity (becauſe they talk much of antiquity) even Eſay 1. & 58. yea higher Pſalm 50. yea Gen. 4. in Kain, who was the firſt that practiſed this doctrine.

The Ph • riſees thought Chriſt came to deſtroy the Law, when he taught his holy doctrine; he anſwered he came not to deſtroy, but to fulfil it by orthodox expoſ •• ions. But they ſaw how it will go with them if Chriſts doctrine were received, and they would rather kill him, ſo it is now: where the word of Chriſt is truly taught, it makes the carnal heart mad, and to perſecute. I did deſire to remember theſe things often, becauſe of the curſed corruption of our nature, who are ſo ready (yea every mothers child of us) to contend our ſelves without Chriſt, and to reſt in bodily exerciſe. The Churche • were warned of this evil ſpringing in the Apoſtles times, 1 Tim. 4 • 8. And we have cauſe to fear that not only Papiſts, but thouſands of Proteſtants are leavened with this leaven of the Phariſees which is but hypocri • ie.

Queſt. 5. • u • mine not the Moral] I uſe the term Moral as godly Divines do becauſe it is the holy Law of Chriſt that ſhall laſt for ever, when the ceremonial was aboliſhed. And people muſt be taught, that it is that which is called the form of ſound doctrine, of faith and love which is in Chriſt Jeſus: and we are to underſtand, that the Son of God, the Angel of Gods preſence, who hath the name of God in him, who is very often called Ienovah: he gave the Law as Mediator, between God and man to train up his people in faith and love. And all the Law, and the Prophets, are but expoſitions of the ten words, therefore faith in Chriſt is taught in the Law: as 1 Joh. 3.23. This is his commandment, that we ſhould believe in the name of his Son Ieſus Chriſt, and love one another as he gave commandement: Again it is ſaid, when we carry our ſelves proudly, and do not walk charitably one towards another we ſin againſt Chriſt, Rom. 14.1 Cor. 8. All relations in their obedience ſerve Chriſt, Epheſ. 5.14, 15. & 6.5, 6. Col. 3.24. 1 Tim 6 3.

Ibid. ſeek juſtification by doing] This was the falſe doctrine of the conciſion, and hath caſt them off to this day: ſee how ſweetly the Lord Jeſus calls them from this error, Iohn 6.27, 28. &c. This is an idolatrous errour of all our hearts: to be ſpiritual, to come to God by faith in Chriſt, and in our whole converſation ſo to be ſpiritual: to come to God by faith in Chriſt, and in our whole converſation ſo to walk as ſeeing him that is inviſible, as H • bel, as M • ſes and all faithful: Oh how hard! how impoſſible! ſuch a power of darkneſs and weakneſs is upon us. O Lord God, the way of man is not in himſelf, till thou turn us from darkneſs to light, from the power of Satan to thy ſelf. The glorious wiſdom of Moſes Law, which ſtandeth for the Marr • w ſtill but not for the outward Sabbath, circumciſion, Tabernacle, and other rites of Levi. That Chriſt from the Law plagued the conciſion, and made the Law held as their Table for the in • ood 〈◊〉 ſuccour them, to be their ſnare unto death. They would not enter into the reſt of Chriſt; where Baptiſm and the Lords Supper are no burden, (Mr. Bro. on Lam. 1.14.) where Chriſt is not ſought and found in his own ordinances, all (not the moral, but alſo the ceremonial) ſavours death, 2 Cor. 3.7. to 16. what are we then to think of mens precepts, voluntary religion, and ſelf-willed humbleneſs. Take notice what our Lord taught, Mat. 15.3. John 6.27, &c. and his Apoſtle, Rom. 10.3. Phil. 3.3. &c. Coloſ. 2.23.

Queſt. 6. Num. II. Moſes politie ever aimed at Him] The Law Morall and Ceremonial was given by Moſes, but grace and truth came by Jeſus Chriſt: grace is two fold, the one of Juſtification from the guilt and curſe of the Law, the other of ſanctification, the righteouſneſs of the Law being fulfilled in them that are in Chriſt Ieſus. who inables them by his ſpirit moſt willingly to walk therein: delighting in the Law of God concerning the inner man. And Chriſt was the truth and ſubſtance of the Ceremonial Law, as all the Epiſtle to the Hebrews ſheweth: all was ſponſorious of a better hope in him, Heb. 7.22. & 8.6. And this was that the ſaints ſo fervently prayed for teaching and underſtanding the wonderous things of the Law, how all was ſponſorious of comfort in Chriſt, Pſalm 119. And ſo of this did Ethan ſing, Pſalm 89.1, 2, &c.

Ibid. Queſt. 6. N. III. The Ceremonial Law] That is, Gods ceremonial Law: no man hath power to inſtitute or ſanctifie as of himſelf any teaching ſign or ceremony of perſon or thing, time or place to worſhip God thereby, or to take away that which the: Lord hath ordained, Moſes durſt not add or diminiſh any thing: no not any other colour as green, which is as pleaſant as blew, purple and ſcarlet, all colours of blood and ſuſ •• ing. The pattern was his Direction▪ And therefore was Moſes called faithful in Gods houſe, the Church of God, the Pillar and ground of truth. Will worſhip is a corruption of all our hearts, it likes us better then Gods commandments, Amos 4. Mat. 15. Luke 16.15. And we have great confidence in it that it pleaſeth God. But it brings ſhame at laſt to any State: and all the Prieſts of Bethel cannot quench the fire that it will kindle, Amos 5. Hoſ. 10.14, 15. And let all will-worſhippers minde that however they have a ſhew of wiſdom in their will worſhip, yet it makes the people forget their Maker, Hoſ. 8.11, 12, 13, 14. 1 Kin. 12.33. Amos 5.21. & 8.10. And this too evident of later years in the ungodly dealing of the Prelates in their hinderance of ſound teaching of the word in moſt paroches of England.

Ibid, N. III. and the moral is ſtill to humble] Doubtleſs the Moral Law muſt be taught; it is a part of Chriſts mediatorian kingdom, God the Father made Him Lord and Chriſt to all the Iſrael of God, and obedience is better than ſacrifice, It is a point of faith to believe that Chriſt gave the Law, Exod. 23.20, 21, 22. They of old were commanded to hear him, and ſo we under the New Teſtament, muſt hear the Beloved Son, and reverance the Heir, Mat. 17.5. Matth. 21.98. It is ſaid, Felix called forth Paul to hear him of the faith in Chriſt; and as he was teaching of righteouſneſs, temperance, and of the judgement to come, Felix trembled, Acts 24.25. Therefore the Law ought to be taught, it belongs to the faith of Chriſt. And godly teachers are to lift up their voice like a Trumpet to make mens hearts ſhake and tremble for rebellion againſt the Mediatour: and therefore the godly teachers 40.50. and 60. years ago taught the way of the Lord more perfectly then many now do. vid. infra. the note on Levit. 26.17. chap. 8.

Queſt. 7. & Anſw. Ʋpon the text of Deut. 30.] Moſes ſpeaks this of the Law, the Apoſtle of Chriſt taught in the Law, Rom. 10. So Eſaias faith, In his Law ſhall the nations hope, Eſay 42.4. Matthew ſaith, In his Name, Mat. 12.21. The Apoſtle calleth this text, the word of faith, and the juſt do live by faith: Moſes ſheweth the Law of Jehovab, that is Chriſt is a law of Love, and the Apoſtle calleth it, A law of Faith: So then it is a form of Wholeſome words of Faith and Love, which is in Chriſt Jeſus. And how precious, ſweet, dear, rich, pure, is the Law of Chriſt, being a Law of Life in him, Deut. 32.47. Therefore Stephen ſaith, that Moſes received from the Angel of the Covenant, lively Oracles, Acts 7.38. And ſo the Apoſtles received from him words purer than ſnow, whitter than milk, ſweeter than honey, or the honey comb, words of ſpirit and life to preach unto the dead apoſtate families, John 6.63. So the Sacrifices, waſhings, tabernacle, the land of promiſe, &c. profited nothing, were a killing letter, having the veil on the heart. The words and doctrine that Chriſt ſpake to Moſes, they were ſpirit, and they were life. And ſo David knew, (and all of faith) when he cryed to Chriſt to be his ſprinkling, and his hyſſop, Pſalm 51. And ſo Eſaias and Stephen taught them: and the Apoſtle, Rom. 10.6. Exod. 20.2. And all expoſitions of the ten words were a killing letter not looking to that which is within the Veile, even the grace and truth of our Lord Jeſus Chriſt, Acts 15.11. The Prophets and Apoſtles unveil Moſes face moſt brightly, they have made it as open, even as Moſes made it when he took off the veil when he went to ſpeak with Chriſt, Read.

Queſt. 8. & Anſ. N. II. To be man and to ſuffer] Mark the cauſe of the Apoſtle, I am accuſed for the hope of the promiſe made of God unto our Fathers, Pſalm 16.10. & 22.29. & 40.6, 7, 8. Acts 26. this was a conſtant doctrine from the beginning, and to be declared from age to age to the end of the world, that the Son of God ſhould come down from heaven to be a ſecond Adam, and to give himſelf a ſin-offering to death and be raiſed from the dead, 2 Tim. 2.8. and ſo in this doctrine Chriſt is our bread and drink, Joh. 6.27, 28, 29, &c. The pattern was not yet to come down from heaven to take our nature to be his Tabernacle, and his fleſh and bloud by ſacrifice to be our bread and drink, Iohn 1.14. & 6.54. And till the Son of God came to be and do thus, All that Chriſt revealed to Moſes was ſponſorius, and an introduction of a better hope, that is, Chriſt hoped for, by all faithfull of the old Teſtament, by whom they and we come unto God, Hebr. 11.1, 2, 3, 4. Iohn 14.6. Heb. 8 Epheſ. 1.10, 11, Eſay 15 1, 2, 3. Acts 13.

Ibid. N. II. Accounting this wiſedome fooliſhneſs.] And the light ſhineth in the darkneſſe, and the darkneſs comprehended it not, Joh. 1. 〈◊〉 . It was ever a ſtumbling block and fooliſhneſs to the wiſe and prudent of this world, to the natural man: Iohn 6.52.60.1.1 Cor. 1. & 2. And ſo is was to many while Moſes was yet alive, Deut. 31.11, 27, 28, 29. ſuch waited but for an opporeunity of Moſes death, and Ioſhuahs, and the godly Elders, then they did ſhew themſelves: ſo bleſſed Paul ſpake of Wolves and apoſtaſie, Acts 20. It is hard for us to deny all of the firſt Adam, and wholly ſubmit to be taught and guided in the doctrine of the ſecond Adam, the Lord from heaven.

Queſt. 8. & Anſw. N. IV. Of Melebiſedecks and Levies ſacrifice hood] See the Apoſtles diſputation concerning Melcheſedeck (Heb. 5. & 6 & 7.) who was ſtill alive, after a ſort, in diſcription. As the holy Prophet David taught the people of his dayes, and what uſe they ſhould make of the Land of Promiſe, Pſalm 95. and of the uſe and end of the ſacrifices and waſhings, &c. Pſalm 40. & 51. So he taught them that Levies Prieſthood ſhould have an end; for that our glorious Lord Ieſus Chriſt is made a ſacrificer for ever ofter the order of Malcheſedek, and not after Aarons order of the Levitical Prieſthood; where neither the perſons or things that Levi did, could juſtifie the doers, or commers thereunto. Now the Lord Jeſus Chriſt he was promiſed and prophecied of in all the old holy volume of the book of God, that he was made a Mediator, and a Surety (a Sponſor) of ſuch an Adminiſtration that ſhould perfectly ſave and juſtifie them that came unto God by him. He was of God the Father (none elſe could) made a Sponſor, a ſurety. All the ſacrifices that he commanded our Fathers they did them, till the fullneſs of times did come, and then he did ſend his beloved Son and Servant in whom his ſoul delights, he took unto him true humanity and was a Sponſor, a Surety of a better Teſtament, (i.e.) The Mediatour of the New Teſtament, for their full con • olation: to comfort them concerning their works, and concerning the ſorrows of their hands, and concerning the earth which God hath curſed. He ſhall do that which all Levites tribe could not ex opere operato. Levies Prieſthood could not cleanſe the conſcience from the guilt of our ſinful works, not procure a bleſſing on our Labours, nor make a new world: his Prieſthood could not cleanſe the conſcience from dead works, to ſerve the living God, &c. And for this cauſe Chriſt was a Sponſor of a better covenant. And Chriſt himſelf faith, he will become this Sponſor and Mediatour to anſwer the will of the Father. Lo, I come to do thy will, O God, thy Law and appointment (for the redemption of thy people that thou haſt given me) is in my heart to give my ſelf a Sacrifice of a ſweet ſmelling favour of reſt God was in Chriſt reconciling the world unto himſelf, not counting their treſpaſſes unto them. For be made him to be a Sin-offering for us who knew no ſin, that we might be made the righteouſneſs of God in him, 2 Cor. 5. Much more might be ſaid, but let the people of God ſtudy the Scriptures their inheritance. God hath a time and a day wherein he will burn up the hay, ſtubble, and rotten wood of impertinent applications and interpretations.

Ibid. N. I V. Is not an bidd doctrine.] It is not an hidden thing nor a wonder for thee O Iſrael: for this doctrine that the Son of God ſhould come down from heaven to be man hath been taught to thy Fathers from the beginning, and that he ſhould be the great High Prieſt and Sacrifice, and that he ſhould raiſe himſelf from death to give hope to all faithful of their reſurrection. Iſrael ſhould not make doubt of this doctrine. Yet it is a Wonder as Ethan ſings of it, Pſalm 89. great is the myſtery of Godlineſs. But this hath been ever taught in the Church, this doctrine is the faith of Gods elect, and the Churches poſſeſſion, Ioh. 1. Levi the Tribe appointed to reach divinity ſhould never have been graven in the bright and pleaſant Smaragd, if the ſtories of this Art had been dark. • et had been a fitter ſtone for darkneſs. The minde of man may have abundant ſatisfaction, and ſtrong confidence concerning the doctrine of the way of life, by holy and humble diligent ſtudy of the Scriptures: And they that will not believe Moſes and the Prophets will not believe though one ſhould riſe from the dead.

Queſt. 9. and Anſw. Taught by tradition] Note, the doctrine of faith one, and the ſame whether by Tradition or Writing. For thoſe 2513. years, the faith of the Goſpel was propagated by tradition by great prophets of long life, and great authority and ſacrifices as ſeals of the Covenant added for confirmation of doctrine.

Queſt. 10 and Anſw. Midian] Although Abraham taught his houſhold the faith of Chriſt, as is ſeen in the book of Ioh, yet many of his poſterity apoſtated to that idolatry, religion and opinion, with which he was corrupted, at YR, others fell to the falſe faith, religion and opinion of Peor, Joſ. 23. & 24. and did ſeek to curſe the true faith of Gods elect, and the holy people of that profeſſion, Num 23. & 24. Midian was of Abraham by Ket • rah. The world was then full of falſe opinions and heretical Doctrines as now: they could plead for Nachors Teraphim, for Peor, for Chemoſh and Mil • ham, &c. but Iſrael muſt hearken to the Law and Teſtimony that Chriſt gave them: ſo Moſes and Ioſuah moſt pathetically, a little before their deaths, exhorted them, to regard the holy Law, and not to follow the traditions of their fathers, or of the Nations, Ioſ. 24. Deut.

Queſt. 11. and Anſw. And wou'd have gone into Egypt again] Like them are our Popiſh fools, that would go into Rome Egypt again, for their Fiſh, Fleſh pots, Leeks, Garlick, Onions, Cucumbers, Melons, their doctrines of bodily exerciſe, of Images, Pilgrimages, the dotage of Purgatory &c. goodly Cates ſure, to be compared to the heavenly Manna of Gods word, and Gods dwelling in his tabernacle among us. We do not conſider the glorious preſence in Chriſt in his Ordinances and protection, &c ſince he brought us from among them. By the Goſpel, the way of Chriſt, the face of God ſhineth upon us. The Goſpel is the object of promiſe, joy and gladneſs to every honeſt hearted Chriſtian. Let our apoſtate hearts remember Lots wife in looking back to Rome-Sodome. Chriſt complained Iſrael would none of me: Oh that we could think of theſe things: What one nation on the earth hath been like us for mercies, and how ill have we requited the Lord? as Iſrael did ſo do we, Pſal. 81. Deut. 32.

Ibid. Of their forefathers.] The idolatry of Terah and Abraham continued above 500 years, to the death of Ioſuah, yea long after, Ioſuah 24. 2.14. Obſerve how faſt idolatry and ſuperſtition, and will worſhip ſticks in the heart of poſterity. Although they had the fiery Law expounded by Moſes, and miracles to confirm them of the truth of that Religion, that holy faith of the Son of God Moſes, taught, and poſſeſſed Canaan, in the obedience of that holy faith, and many chaſtiſements for Apoſtaſie to Baal Peor, &c yet many of their hearts were falſe, So it is with us at this day in our nation; although God hath ſpoken to us by his Son, & have the bleſſed Scriptures, which have in them a bleſſed comforting, flaming light, and brightnes, and 70. years and more under Gods gracious husbandry, yet how rebellious! Oh mourn for the Corruption of our natures, and ſee how the tradition of a falſe religion from fore-fathers prevailed and prevaileth with many afore the written word. Our Teachers muſt earneſtly preſs the reading of all the holy Scriptures: but ſurely they do but coldly and ſeldome do it. The Serpent and his ſeed are great enemies to the holy Scriptures, and a ſurer note of a wicked man need not be ſought after, then the ſlighting and the ſcorning of the Scriptures.

Ibid As of the Canaanites] And an Angel of the Lord came up from Gilgal to Bochim, and ſaid, I have made you to go up out of Egypt, and have brought you unto the Land which I ſware unto your fathers, and I ſaid, I will never break my covenant with you: And you ſhall make no league with the inhabitants of the Land: you ſhall throw down their altars, but you have not obeyed my voice. Why have you done thus? Wherefore I alſo ſaid, I will not drive them out from before you, but they ſhall be as thornes in your ſides, and their Gods, (their religion) ſhall be a ſnare unto you. And it came to paſſe when the Angel of the Lord ſpake all theſe words unto the Children of Iſrael, that the people lift up their voice and wept. And they called the name of that place Bochim, and they ſacrificed there unto Jehovah, Judges 2. obſerve all that chapter.

Queſt. 12. and Anſw. Joyful preſence dwelling among them] It is a joyful thing indeed, and a glorious priviledge to have the Tabernacle reared, that Chriſt may dwell among us, and for us to tread in his Courts. Look what any Father, Husband, or King is to a Kingdome and familie, ſuch is Chriſt to his. After Chriſt had promiſed many bleſſings Levit. 26. as the baſis of all he ſaith, And I will ſet my Tabernacle among you and my ſoul ſhall not abhorre you, and I will walk among you, and will be your God, and ye ſhall be my people. And look theſe texts for meditation to ſee the glory of Chriſt in his Tabernacle as our Prophet, Prieſt, and King, Exodus 20.24. & 25.22. & 29.42, 43 & 30.6.36. Pſalm 2. 1 Sam. 12.12. Pſalm 45. & 47. & 48. & 84. & 95. & 100. & 145. & 146, &c. So when they were to come from Babel this is mentioned as the foundation of all comfort, Ezek. 37.26, 27. alſo we muſt mind what is to be done of us: ye ſhall reverence my ſanctuary, and keep my ſabbaths, and never appear before Chriſt empty, Exod. 23.15. Levit. 26.2. Now obſerve the ſame glorious mercies are related and applyed to us under the New Teſtament, 2 Cor. 6.16. Apoc. 21.3. and their holy practiſe in their worſhips, 2 Cor. 7.1.1 Cor. 11. & 14. And their Almſ-deeds every Lords day in their holy meetings, 1 Cor. 16.1, 2. as Deut. 16.16, 17. Now of the uſes of application, how many? how great? how full of comfort and terrour?

Firſt, to inſtruct, God would not have a Church or family in the world, but becauſe he would have holy worſhip: Religion is the eſſence of a Church, family, or perſon. 2. The world is not continued but for this. 3. Great are the priviledges of the Church that Chriſt is among us by his miniſtery and ordinances, for our Prophet, Prieſt, and King. 4. What an heinous wickedneſs it is to interrupt or pull down holy things 5. They are curſed of God that do ſo.

Secondly to exhort, 1. to ſtudy, 2. to procure, 3. to maintain, 4. to be zealous for, 5. to eſteem above all, and to be thankful for: 6. to take up with content, 7. to reliſh, this glory, Pſalm 42. & 63. & 122. & 132.8. To lay to heart to mourn for the abſence and deſolation of holy things, Dan. 9. & 10.2, 3 Lament 1. & 2. & 3.

Thirdly, To reprove the wretchedneſs and deadneſs concerning theſe things, Acts 18.17. &c. Alſo we muſt ever obſerve, that Moſes Tabernacle was according to the Pattern of that which was in heaven. They that enjoyed the peace of God in the earthy tabernacle, had the ſame ſtill in the heavenly, as Pſalm 15.1, 2. And it is ſaid our Lord, with his own bloud went through the veil of his fleſh, into the moſt holy place, the very heavens, as the high Sacrificer went with bloud into the holy place made with hands. This touched often, and needful to be obſerved in all the Ceremonies of Moſes, elſe we ſhall have a veil over our hearts, as Jewes and Papiſts, who ſee not Chriſt the end of all theſe things that were to be aboliſhed.

Ibid. 12. Queſt. and Anſw.—Victories] By faith they waxed valiant in Battel, and turned to flight the Armies of the Alians. Their faith ſaw the d • ies of Chriſt, that he would overcome him that had the power of death, the Devil. the Prince of darkneſs, the old Serpent. Therefore by faith they overcame the Serpents ſeed. All true ſouldiers ſhould be doctors in divinity, ſuch will conquer with ſmall loſs, as Iſrael under Joſuah, and the Elders ſurviving Joſuah, who delighted in the ſtudy of Moſes, Joſ. 1. & 23.6. And Davids Captains by knowledge of Moſes were mighty in Battail, Heb. 11.34.

Queſt. 13. and Anſw. N. I. Analek diſcomfited] Amalek of Eſau deſpiſed the faith as Eſau his Father, and became a fierce perſecutor of the faith of Chriſt, and his people, which was the break-neek of that State. Gods curſe, and the Churches War were never reverſed nor appeaſed to the daies of Haman. A warning to perſecuting States, eſpecially to myſtical Edom. The form of the pattent and promiſe that God gave to Abraham. is for comfort to all the Iſrael of God for ever; I will bleſs them that bleſs thee, and curſe them that curſe thee, as ſee in Numb. 24. and Balaam foretels the like deſtruction to Kittim as to Amalek: The ſame enmity, the ſame war, and the ſame curſe ſhall follow the Serpents ſeed in perdition to the end.

N. II. a partition wall] This was the vail and covering on all nations which Chriſt would aboliſh, Eſay 25. Dan. 9.24. &c. Epheſ. 2.15. God hated the apoſtate families like Devils, that he gave by Moſes an hedge of Lawes to keep Iſrael from amity and communion with them And this was one ſpecial Law, that certain Beaſts, fowls and fiſh prohibited (to diſtinguiſh them in diet from heathen) are called unclean. So be all without the Goſpel in their high learning, Ro. 1.21, 22. as Socrates, Plato, Tully, Varro, Plutarch, and the civileſt. Theſe things were continuall occaſions of enmity between an Iſraelite and an Heathen, Epheſ. 2.15. Heſt. 3.8.

Ibid. N. II. Separated and made Aliens] But being bleſſed in Chriſt, (when the veſſel was let down from heaven, Acts 10.) they and their children were equally ſtated in all thoſe glorious priviledges of Iſrael, Eph. 2.11, 12, 13, 14. Let Anti-poedobaptiſts conſider it: and hence forward call not your children common or unclean: and do not reaſon againſt the comforts of your ſelves and children, where the merciful Lord God gives you no warrant ſo to do; nay, is it not a daring ſpeech againſt God and his covenant, to ſay the infants of believing Gentiles are common and unclean, whereas Chriſt ſaith they are clean and holy, 1 Cor. 7.

Ibid. N. II. without God in the world] Compare juſt divine ſeverity. When the X. tribes had revolted from Davids houſe, and the religion of the Temple. They were almoſt in as bad a caſe for ſalvation as the heathens. Obſerve Epheſ. 2.12 &c. It ſhall be further noted hereafter, that it may be deligently marked.

Queſt. 14. and Anſw. From the Angel Jehovah] Be carefull to obſerve how Chriſt is called Angel, and Iehovah, Exod. 3. and in many other places. Alſo in Exod 23. mark this ſpeech; Behold, I ſend an Angell before thee to keep thee in the way, and to bring th • e into the place which I have prepared. Beware of him, and obey his voice, provoke him not, for he will not pardon your tranſgreſſions, for my Name is in him. He is the expreſs Image of the fathers perſon, Hebrewes 1.2, 3. confer Matthew 17. 5. Iohn 12.47, 48, 49, 50. All the Churches of the New Teſtament ſhould hear him what he by his Spirit ſaith to the Churches. And the ſeven golden Candleſticks felt his hand as heavy, as the Golden Candleſtick of Iſrael: both provoked him, and both felt: he was a conſuming fire.

Ibid. Plagued by enemies on every ſide] Among many particular evils that Iſrael was plagued with, note this, that falſe religion brought penury, and was the decay of liberty of trades and commutation of civil commerce, &c. Jud. 5.6, 7, 8.1 Sam. 13.19. corruption in religion and trouble of State ever go together: Then was War in the Gate, Jud. 5. The State of the Common weal, commonly followeth the State of the Church. Princes in all their Governments ſhould ſo mannage their affairs in righteouſneſs, temperance and godlineſs to be a Commentary on Pſalm 2.10, 11, 12. and let them remember Davids laſt words, 2 Sam. 23.3, 4, 5, 6, 7. Mr. Fox in Acts and Monuments towards the later end of Henry the ſeventh hath a worthy ſpeech concerning this.

CHAP. VI.

With Queſtions, Anſwers, and Annotations on them, How Redemption was taught unto David, and others.

QƲeſt. 1. Declare further how God opened the myſtery of his will for mans Redemption in after times.

Anſw. Chriſt was promiſed to David the ſweet Pſalmiſt of Iſrael, who in holy Pſalmes taught his people the hiſtories paſt, and the prophecies to come, which draw unto Chriſt and his Reſt for mans Redemption, as if the matters were preſent. And in thoſe dayes and after: the brightneſs of Chriſt in holy propheſies doth ſo plentifully ſhine, that they cannot here be conveniently abridged.

QUeſt. 2. and Anſw. The Pſalms and Prophets are indeed a moſt ſure word of propheſie, and a glorious light enlightning the eyes to ſee the Perſon and Office of Chriſt the Morning Star, according to the promiſes to Hevah and Abraham: Therefore now onely expreſs a few texts how the Saints of the old Teſtament, profeſſed experimentally the doctrine of the apoſtaſie of our firſt parents, and of the promiſes?

Anſw. Pſalm 51. ver. 5. Behold, Joh. 15.14. & 2.5.4, 5, 6. I was born in iniquity, and in ſin did my Mother conceive me.

Ver. 7. Purge me with Hyſſop, and I ſhall be clean, waſh me and I ſhall be whiter than ſnow.

Ver. 10. Create in me a clean heart, O God, and renew a right ſpirit within me.

Ver. 11. Confer this verſe concerning David with Cains murder and excommunieation from Gods preſence and terrour of conſcience, Gen. 4. Caſt me not away from thy preſence, and take not thy holy Spirit from me.

Ver. 12. reſtore to me the joy of thy ſalvation, and uphold me with thy free Spirit, &c.

Pſalm 130.3. If thou, O Jah, ſhouldſt mark iniquities, O Lord who ſhall ſtand,

Ver. 4. But forgiveneſs is with thee, that thou mayeſt be feared.

Pſal. 143.1. Hear my prayer, O Eternal, give ear to my ſupplication: in thy faithfulneſs anſwer me, and in thy righteouſneſs.

V. 2. And enter not into judgement with thy ſervant for in thy ſight ſhall no man living be juſtified.

Pſal. 32.1. Bleſſed is the man whoſe tranſgreſsion is forgiven, whoſe ſin is covered.

V. 2. Bleſſed is the man unto whom Jehovah counteth not iniquity, and in whoſe ſpirit there is no guile.

V. 3. When I kept ſilence my bones waxed old through my roaring all the day long.

V. 4. For day and night thy hand is heavy upon me, my moiſture is turned into the drought of ſummer▪

V. 5. I acknowledged my ſin unto thee, and mine iniquitie have I not hid. I ſaid I will confeſs my tranſgreſſion unto the Lord, and thou forgaveſt the puniſhment of my ſin.

Gen. 15.16. And he believed in Jehovah, and he counted it to him for righteouſneſs.

Hab. 2.4. Behold his ſoul which is lifted up, is not upright in him▪ But the juſt ſhall live by his faith.

Pſal. 22.4. Our fathers truſted in thee, they truſted, and thou didſt deliver them.

V. 5. They cryed unto thee, and were delivered, they truſted in thee, and were not confounded.

Eſay 26.3. Thou wilt keep him in continual peace, whoſe minde is ſtaid on thee: becauſe he trusteth in thee.

V. 4. Truſt ye in Jehovah for ever; for in Iah Jehovah is the Rock of all ages.

Jerem. 17.7. Bleſſed is the man that truſteth in Jehovah, and whoſe hope Jehovah is.

V. 8. For he ſhall be as a tree planted by the waters, and that ſpreadeth out her roots by the river, and ſhall not ſee when heat cometh, but her leaf ſhall be green, and ſhall not be carefull in the year of drought, neither ſhall ceaſe from yielding fruit.

Hab. 3.17. Although the fig tree ſhall not bloſſome neither fruit be in the vine, the labour of the Olive ſhall fail, and the fields ſhall yield no meat, the flock ſhall be cut off from the fold, and no heards in the ſtalls.

V. 18. Yet will I rejoice in Jehovah, I will joy in the God of my • alvation.

V. 19. The Lord Iehovah is my ſtrength, and he will make my feet like hindes feet, and he will make me to walk upon mine high places.

Pſalm 66.18. If I regard wickedneſs in my heart, the Eternal will not hear my prayer.

Pſalm 103.1. Bleſs the Eternal O my ſoul, and all that is within me, bleſs his holy name,

V. 2. Bleſs the Eternal, O my ſoul, and forget not all his benefits.

V. 3. Who forgive • h all thine iniquities, who healeth all thy diſeaſes.

V. 4. Who redeemeth thy life from deſtruction, who crowneth thee with loving kindeneſs, and tender mercies, &c.

QUeſt. 3. What do you, in general, obſerve out of theſe portions of Scripture?

Anſw. Theſe Scriptures are a confeſſion of faith, proceeding from the holy Spirits illumination, and experience in the inner man, agreeing with the doctrine of the promiſes, wherein the faithful ſoul applyeth the doctrine of the corruption of nature, and of juſtification, and the fruits thereof unto ſpecial uſes of information, confeſſion, prayer, and praiſe, containing two parts what we are without Chriſt, and what we are by Chriſt, for he is the Mercy-ſeat.

Queſt. 4. What more ſpecially may, and is to be minded?

Anſw. I. It is neceſſary that each one, Job 11.12. & 14.4 & 15.14.16. Gen. 6.5. & 8.21. Gen. 1.27. compared with 5.3. Pſal. 51.5. & 58.3. Eſa. 48.8. and circumciſion enjoined in infancy ſheweth the corruption of nature. though in a viſible Church-eſtate, know and be perſwaded of the truth of the doctrine of the uncleanneſs and filthineſs of the corruption of nature, taken from parents derived from the firſt Adam, and that all actual ſin proceedeth from this birth-ſin as from a fountain.

2. That the Son of God became a Second Adam to be to all that receive him, and believe in him, a fountain for ſin and for uncleanneſs, and to renew and create in us his glorious Image, and to repair the lapſes and decayes of the ſame. The graces of which are from his fulneſs, as a well of water ſpringing up unto eternal life.

3. The regenerate upon conſcience of guiltineſs can never be in quiet till with godly ſorrow he do freely and ingenuouſly confeſs his ſin, which being done by the convincing power of the Spirit of Chriſt, the ſoul which groans and ſighs from the ſame Spirit earneſtly longeth and prayeth for reconciliation, and reſtoring to former favour, peace, and joy with God, which is more ſweet and ſatisfactory then all contentments in this World, and on the contrary the withdrawing or withholding from the conſcience his gracious Divine aſpect nothing more dejecteth.

4. No man can ſtand before God to be juſtified, if God ſhould judge him according to the Law.

5. Here is ſhewed the bleſſedneſs of the ſaints touching juſtification, and how them of the old Teſtament underſtood the doctrine, that it conſiſted in tranſgreſſion forgiven, in ſin covered, iniquity not imputed (ſpeeches importing one, and the ſame thing) which grace is only procured by Chriſts redemption and ſatisfaction figured in the Goſpel-Law. And when the Lord God preaching his free promiſe of grace and peace in Chriſt Jeſus by the words of reconciliation, doth by his ſpirit unite a man to Chriſt, then at that inſtant he receiveth and believeth in Chriſt as Mediator of his attonement, juſtification, and ſalvation, and by this faith in Chriſt the ſaints in all ages had good report, Heb. 11.

6. No man can fear God, that is to ſay, ſerve God as his Child, unleſſe he be ſet free, that is, juſtified from ſin by faith and forgiveneſs. Faith reſting upon Chriſt, and apprehending (at leaſt a poſſibility of) forgiveneſs, worketh love, obedience, reverence and godly fear, Luke 7.47. Ro. 5.1. Eſa. 26.3, 4. Heb. 4.5-56. & 1.0.16. to 23. Pſa. 130. & 62. S. Rom. 10.14. Alſo hope, joy, patience, perfect or continual peace, quiet waiting upon God, and ſtirreth up to prayer with boldneſs and confidence.

7. In coming unto God we muſt do it with an humble heart from an inner feeling of our ſins and corruptions, and a true deſire to be eaſed or juſtified from thern; not only for remiſſion of guilt and puniſhment, but mortification and ſanctification. For no man that ſtands upon his own righteouſneſs, or alloweth, or is indulgent to himſelf in any ſin, ſecret or open, of omi • sion or commiſſion, can be an humble and upright ſupplicant, and petitioner to God, nor can look for audience.

8. The ſaints go only to Jehovah in prayer, and onely to him for forgiveneſs, and all kindes of mercies, who hath ſet up his throne of grace onely in Chriſt. Our Lord in his doctrine of prayer, teaching us to pray, confirmeth this, Matthew chap. 6.

Here is to be noted the glorious uſe of faith, not onely for juſtification, but how neceſſary it is for us in this our pilgrimage, in all eſtates, conditions, and varieties of life, that it ſettleth the heart, and baniſheth from the inner man heartrending thoughtfulneſs, that the minde, will, and affections, are conſerved from heaven in a flouriſhing green temperature: the word of promiſe, and the bleſſed Spirit that ſealeth the promiſes do ſo water, nouriſh and reſtore the ſoul, that it is carryed above all wants and difficulties, &c.

10. Before we can have any comfort to be delivered from any danger by the ſeed of the Serpent, or from any other affliction, or for aſſiſtance, conſolation, or direction in any thing for our ſelves or for the Church, we muſt go to God by faith in Chriſt for forgiveneſs of ſin.

11. The inner feeling and apprehenſion of Juſtification, Pſal. 103.1, 2, 3. & Pſal 32.1, 2, 3, &c. Mortification, and Sanctification, doth greatly affect an holy ſoul with thankfulneſle and prayſe, and denyal of ſelf-ſufficiency, &c. deeply admiring the bleſſed Jehovah in thoſe, and in all other fruits, comforts, and effects of his favour, &c. &c.

Queſt. Go on to ſhew to what other famous Pillar the Spirit of endleſs wiſdom hath faſtened the holy and pleaſant Chain of times which direct and draw unto Chriſt?

Anſw. To the building of Salomons Temple, a figure of Chriſt the true Temple.

Queſt. How many years are from the Lamb of the Paſſover, or ſince the comming from Egypt, to the Temples foundation?

Anſw. Four hundred and fourſcore years.

Queſt. What Scriptures are contained in thoſe four hundred and eighty years.

Anſw. Exodus 12. to the end of that book, Leviticus, Numbers, Deuterenomy, Joſua, Judges, Ruth, two Books of Samuel, the firſt of Kings to the 6. chap. and moſt of the firſt of Chronicles: and the two firſt chapters of the ſecond of Chronicles, and very much of the book of Pſalmes.

Annotations upon the Queſtions and Anſwers of the ſixth CHAPTER.

Qveſt. & Anſw. David the ſweet Pſalmiſt] David ſung moſt ſweetly of Chriſt, and his Kingdome: of his Perſon (both of his divine and humane nature) and offices, and the benefits thereby. He ſpake of Chriſts humiliation and exaltation. This Patriark and prophet in holy Pſalmes ſpeaking by the Spirit of God; 2 Sam. 23. Mat. 18. calleth Chriſt his Lord, Pſalm 110. the Son in whom they that truſt are happy Pſalm 2. Alſo after God had promiſed him Chriſt, he called him David beloved, Pſalm 130.10. Mat. 3.17. &c.

Queſt. 2. and Anſw. Pſalm 51 7. Purgeme with hyſsop] The High Sacrificer purged the unclean with hyſſop: he was to do the outward action, and could do no more: David did not believe the doctrine of bodily exerciſe. So John Baptiſt ſaith, I baptiz • lyou with water, but the Meſſias with the Holy Ghoſt, So Daniel goeth to God in Chriſt, who is the true hyſſop, and he that ſprinkleth the conſcience for juſtification and ſanctification, as St. Peter taught the circumeiſion, 1 Pet. 1.3. and St. Paul in the Epiſtle to them, Heb. 9. and 10. So David confeſſed he was a Leper, and unclean ſpiritually, crying to God to be purg • d, and cleanſed as Lepers, and other unclean were purified, Levit. 14.6. Num. 19.18. By this we ſee they had knowledge what the Ceremonies meant, and the Law was written in their hearts, and ſo their mindes, and on the Table of their heart, Prov. 3.3. & 7.3. and none but God could ſo write it, and this was from his covenant in Chriſt, he being their God; alſo this ſhewes they had expounded of the Law.

The Modern Jews could ſay (and they had it from their ancient Elders) and an excellent ſaying it is, What Aaron did on earth, Michael (that is Chriſt) did in heaven: But yet they ſhould go one point of faith further, That every Sacrificer muſt be taken from among men, to teach us to believe that the Son of God ſhould take mans nature to end Moſes, and to be a ſacrificer for ever, Heb. 5.1, 2. &c. But they doubted and ſaid, Who can go up to heaven to bring Chriſt down to dwell in our Tabernacle and who can go to the deep of the earth to bring Chriſt fr • m the dead. They believed not JESUS to be Jehovah, and by the Godhead to raiſe the manhood, and that God was in Chriſt reconciling the world unto Himſelf: not counting their treſpaſſes to them, and that he made him to be a ſin-offering for us, who knew no ſin that we might be made God the Fathers righteouſneſs or juſtification, pardon, forgiveneſs, freedome, and atonement in Him.

Upon Pſalm 143.1. Hear my prayer, O Eternall] As it was obſerved at the beginning that each comfort comes to us by way of free promiſe and covenant, (unthought of, and undeſired on our part) ſo it is in this duty of prayer, helped us in the duty, and promiſed in the Mediatour to hear us, Pſalm 50.15, Gen. 46.1. Epheſ. 2.18. we could neither know what to pray, nor had the face to look up to God. But this through the work of the Spirit makes the ſaints (them of the old Teſtament, as well as we of the New, as Epheſ. 2.18, 19. weeboth) to utter their Groans, and ſighes to the God of Covenant: Whatſoever ye ſhall ask the Father in my Name, he will give it you, John 16. In all thy waies acknowledge him, and he ſhall direct thy waies, Prov. 3. By faith in Chriſt Habel drew near, or came to God, in aſſurance of acceptation, Heb. 10, 22. & 11.4. A promiſe believed moſt lively ſtirreth up to prayer, 2 Sam. 7.27. Dan. 9.1, 2, 3, &c. Ezek. 36.37. Gen. 32.9. The unchangeableneſs of Gods counſels, and the ſtability of the promiſes, yea, and the fruits of our Lord Chriſts death, do not diſpenſe from the duty of prayer, yea they are wrought for our good by his ordinance, Num. 16.46, 47.

Queſt. 3. and Anſw. The Spirits illumination] The Spirit enlightneth the eyes of the underſtanding experimentally to know the myſtery of God, who is the Father, and of Chriſt. It convinceth of ſin and uncleanneſs, abaſeth all our righteouſneſs, ſheweth the fountain for waſhing of guilt and filth: ſealeth reconciliation in the aſſurance of juſtification and adoption: frameth the foul a new Creature, to humble filial and ſincere obedience and invocation: it recovereth from-ſalls, and comforts in affliction, and carrieth the heart aloft in praiſes and thankſgivings, &c.

Queſt. 4. and Anſw. N. 1. From the firſt Adam] By one man ſin entred into the world in whom all men have ſinned, Rom. 5. Mark there the ſweet compariſons of the firſt and ſecond Adam: Again, that which is born of the fleſh is fleſh, and that which is born of the Spirit is Spirit, John 3. Every man is born an ignorant Aſs-colt, born an Atheiſt and Idolatour: born of a falſe worſhip, an hypocrite, a blaſphemer, and a profaner of Gods Name and Worſhip, forgetfull and unmindeful, and ſlighting Gods ſanctified time of Worſhip: born with a ſtubborn ſpirit againſt the duties of all religions, born a murderer, an adulterer, a thief, a falſe accuſer, and ſlanderer, a covetous uncontonted perſon. In all things the thoughts of mans heart is evil from his youth. Therefore the Spirit teſtifieth that wear all born dead in ſin and children of Wrath by nature. But alaſſe! How dully do we thinke of theſe things?

Ibid. N. 1. Became a ſecond Adam] David looked to the Tabernacle God would rear, not ſuch a one as was made with hands, but from the ſimilitude of that which was on earth, he looked to the heavenly thinge themſelves: Faith did evidence to him things not ſeen. David ſaith to God in Chriſt, reconciling the world to himſelf, waſh me. So the Apoſtles ſhew this waſhing and cleanſing, as from him, that is, from the beginning, but manifeſted to be a ſecond Adam to be ſeen, ſelt, and handled, even for this great mercy, 1 John 1.7. Apoc. 1.5. Tit. 3.5. 1 Pet. 1.2.

Ibid. N. 2. repair the lapſes and decayes] The juſt man falleth ſcaven times a day, but he riſeth again, God will uphold that he ſhall not fall finally: and David prayed for upholding, Pſalm 37.24. & 51.12, Pro. 24 16 and God doth uphold us in all our temptations, that there will be an iſſue out of them, Pſalm 73.23. 1 Cor. 10.13.

N. 3. w • harawing or with hold • ,] How much more ſhall the bloud of Chriſt, who through the Eternal Spirit offered himſelf without ſpot to God, purge your conſcience from dead works, to ſerve the living God, Heb 9 14 & 10.22. 1 John 〈◊〉 . 20, 21.

N. 4 According to the Law] We moſt hence learn to undervalue our beſt abilities, and to be humbled for our exacteſt performances. Therefore Chriſt ordained ſacrifice for the ſins of their holy offerings, Deut. 16. And that the High Prieſt ſhould bear the iniquity of their holy things, which the children of Iſrael ſhall hallow in all their holy gifts, Exod. 28.38. And the Saints were ſenſible of this; confeſſing we are all unclean, and that all our righteouſneſs is as filthy raggs, Eſay 64.6. if the beſt man dare not juſtifie his actions, his actions cannot juſtifie him: the moſt regenerate doth not what he would and ſhould, Rom. 7. a godly man ſees cauſe to hate ſomewhat he doth in his beſt actions. The Law of Chriſt, Exod. 20. is more ſpiritual than the beſt man. If we condemn our ſelves, we juſtifie the Law, that it is holy, juſt, and good.

N. 5. That it conſiſted in tranſgreſſion, forgiveneſs] By the grace of forgiveneſs, we ſtand juſtified from ſin, or we ſtand, being made free from ſin: the Law maker may forgive ſin, and ſo doth, but yet in the Mediatour, and ſo we may ſtand. Then being juſtified by faith, we have peace toward God, through our Lord Jeſus Chriſt, Rom. 5 1. This verſe, yea all the chapter is but an inference from the former doctrine in chap 3. of juſtification, and from the Teſtimony that Abraham and David felt in themſelves, Rom. 4. Again, Who ſhall lay any thing to the charge of Gods choſen, it is God that juſtifieth, that ſetteth free, that forgiveth Romans 8.1. all our comfort dependeth on forgiveneſſe of ſin. When an Iſraelite offered ſacrifice, it is ſaid, his ſin ſhall be forgiven him, ſo he ſtood juſt by the grace of forgiveneſs, by faith in Chriſts ſacrifice. So the doctrine of juſtification by faith in Chriſt hath witneſſe of the Law, and the Prophets. No new doctrine, Levit. 4. & 5. & 6. Romans 3.21, 21, &c. Habel offering in faith inherited the righteouſneſs or juſtification, that is by faith, Heb. 11. ſo in the Seal of the Lords Supper, Matth. 26.26. forgiveneſs of ſins is only ſpoken of as the foundation of all bleſſings, the moſt admired priviledge of the Saints, drawing all other after it, as adoption, peace, joy, &c. as non-forgiveneſs drawes wrath, and all other miſeries after it. If ſin be ſuch an evil how unvaluable is the ſacrifice of the body and bloud of the Lord Jeſus Chriſt.

N. 7. From an inward feeling] every one ſhould be affected with grief and godly ſorrow for his birth ſin, as David Pſalm 51. This ſaying ſhould alwaies ſound in our ears, that the Eternal God ſaid, It repenteth me that I have made man: alſo this, the frame of mans heart is only wicked all the day, Gen 6. which is handled, Rom. 7. I do not that which I would, but that which I would not, that do I: O ſpoiled man that I ant, who ſhall redeem me from this aye ſinning body. The wicked heart ſelleth himſelf to do all iniquity as A chab, 1 King. 21.20. But the godly heart is ſold againſt his will, as holy Paul, Rom. 7.14 we cry out and ſo we ought, upon particular ſins, but are no • humbled as we ought for the corruption of nature. The cauſe is greater than the effect, as in good, ſo in ill: The word of exhortion belongs onely to the weary and laden. Matth. 11. The whole will not ſeek the Phyſitian. To this man will I look, to him that is poor, and of a contrite ſpirit, and trembleth at my words, Eſay 66 He healeth the broken in heart and bindeth up their wounds, Pſalm 14 • .1 Chr • n. 34.27. Eſay 61.1. Mat. 5 3, 4, &c. From all that hath been written hitherto in this book, and ſhall be written, let men conſider, whether the People of Iſrael of the old Teſtament were not under a covenant of Grace, and whether they had not the law of God written in their hearts, as well as the Iſrael of God under the new Teſtament.

Ibid N. 7. Or alloweth, or is indulgem] A man whoſe ſin is forgiven, covered, not imputed, his ſpirit will be without guile: ſo the 1 Pet. 2.1. is urged upon the doctrine of the former chapter, Pſalm 26. &c 32. & 66. 18, & 51. Prov. 28.13.14. The holy ſoul prayeth as ſincerely and affectionately for upholding, in the path that is called holy, as for pardon.

N. 10. Afore we can have any comfort] Obſerve the coherence of matter in theſe Pſalms, ſo Jacob Gen. 46 1, 2, &c. Ezra 3.3. & 8.21, 22, 23, 31. Excellent in Samuel, who by faith and prayer in the bloud of the Covenant put to flight the Armies of the alians, 1 Sam. 7.9, 10. Heb. 11.32. There muſt be a dayly uſe and improvement of faith and pray • r, in all occaſions and conditions, eſpecially as touching ſin, and day • y tranſgreſſions againſt holineſs and righteouſneſs in matter, manner, or end, in omiſſion, or commiſſion. We need to cry for cleanſing of our ſecret faults to be pardoned and juſtified by him that juſtifyeth the ungodly. As Abraham that was a believer, and a worſhipper of God in Gen. 12. & 13. & 14. yet needed daily the uſe of his faith to be comforted in him that juſtifyeth the ungodly, Gen. 15. Rom. 4. do ſhew, and therefore he builded Altars in every place he came unto.

CHAP. VII.

With Queſtions, Anſwers, and Annotations on them, How Redemption was taught from the foundation of the Temple, to the burning of it.

QUeſt. 1. How doth the Temple teach concerning Chriſt?

Anſw. 1. That in due time the Son of God would make our fleſh his Tabernacle or Temple, and dwell among us, Iohn 1.1.4. This was it that Salomon admired, ſaying, Is it true indeed, that God will dwell with man on earth? 2 Chr. 6.18. So did Agur Ben Jakeh, Prov. 30.19.

2. All that looked towards the Temple in faithful prayer ſhould be heard. Chriſt is the true Temple in the heavenly Jeruſalem, to whom they that look in prayer ſhall be heard.

QUeſt. 2. Now after the Temple was built, who were obedient to the faith looking after the portion and inheritance in Chriſt the off ſpring and ſen of David, and Root of J • ſſai •

Anſw. Salomon, Aſa, Jehoſophat, all the godly Kings of the houſe of Judah, with many of the Sacrificers, Prophets and people, very many were of the faith of Abraham afore the Temple and after, as many as the ſiars of heaven in multitude, and as the ſand of the ſea-ſhore which is innumerable. All theſe through faith obtained good report, and all theſe dyed in the faith that was firſt taught in Paradiſe, &c. embraced by Abel. Henoch, Noab, and all the faithful to the end of Daniels Seventy Sevens, which faith we are exhorted to follow. Our Lords fathers from David, Nathan, &c. to Zorobabel, muſt here ſpecially be remembred: this line from Nathan is in Luke 3.

QUeſt. 3. Was there any apoſtaſie from the faith of the kingdome of David in Chriſt, and the worſhip of Jehovah in his holy Footſtool upon the then holy mountain?

Anſw. Yea, and that lamentable: after Salomons death Jeroboam the man of ſin that made Iſrael to ſin, of the Tribe of Ephraim drew away (as Nimrod) ten Tribes to rebellion, and to worſhip his Devils at Dan and Bethel. And beſides the Worſhip of his Calves they were defiled with divers kinds of idolatry of the heathens: they filthily corrupted themſelves, and dealt like a fooliſh people, and unwiſe, as a nation void of counſel, forſaking Chriſt, the God of their Fathers, and followed the blindneſs of the God of this world, Jeſurun kicked with the heel, &c. Deut. 32.

QUeſt. 4. Did all the Kings of Iſrael follow the Abomination of Ieroboams Calves?

Anſw. All but Shallum, and Hoſea; Jeroboams houſe did, and ſo Baaſaes, and Omries, and Jehues, and the reſt?

QUeſt. 5. Did the houſe of Judah wholly cleave to God?

Anſw. No, they alſo moved him to jealouſie with their vanities, and Stephen chargeth them with this, Acts 7.42, 43 They mocked the meſſengers of God and deſpiſed his words and miſuſed his Prophets, &c. 2 Chron. 36. Acts 7.52. deteſtable things: many of their Kings and Princes, the great high counſel, the Sacrificers, Prophets, and people, moſt grievouſly revolted, and followed the precepts of men, and the ſtatutes, ordinances,Salomon foretold them of their evils, Eccleſ. 10, 15, 16, 17. Rchoboam that fooliſh childe, that would not be admoniſhed (Eccleſ. 2.) paid the price of that: ſo King Joram, and King Joaſh, &c. but look into Davids court and Hezekiahs, Pſalm 101. Pro. 25.1. way and manners of Aholah apoſtate Iſrael, and the heathens their lovers: und even as Iſrael forſook Iehovah their Father, the God of their Fathers, and ſo became the Harlot Ahliobah. And in their apoſtaſie advanced the wicked and unworchy, but ſcorned and oppreſſed the Goſpel, and the godly continually.

QUeſt. 6. Did not God ſend to his people Iſrael holy prophets • o call them to repentance towards God, and faith in the Meſſias?

Anſw. From the daies of Moſ • s, the Eternal God being full of compaſſion ſtill raiſed up holy Prophets, who teſtified to them by his good ſpirit, and called them from the backſlidings of their forefathers to the faith of the Law and Teſtimony. And in all ages it is ſeen, that prophecying is the Chariots and Horſemen of Iſrael,So the Apoſtles by the word of Chriſts mouth made a new heaven, and a new earth, Eſay 66. Apoc 21. & 22. and a recreation of the World. Samuels and Elias times had proof hereof.

QUeſt. 7. How was the goodneſs of God exerciſed toward Judah, keeping the truth of the Goſpel?

Anſw. The gracious Lord God ever ſhewed his bleſſed protection over them, and alwaies things went well in that State. A moſt evident teſtimony, that the maintenance of the plainneſs and ſincerity of the Goſpel, according to the Written Word, is the moſt renowned, and perfect beauty, and greateſt glory of a Kingdome, Dent. 4.8. Ezek. 20. all of it, Pſalm 147.19.20.

QUeſt. 8. How was Chriſts ſeveritie exerciſed towards Iſrael, the ten Tribes, the Harlot Aholab for their apoſtaſie?

Anſw. 1. They diſ-eſteeming the glorious Law of Iehovah their God; and deſpiſing the holy Prophets, God deprived them of true Prophets, and gave them over to the lying ſpirits of falſe Prophets, and fooliſh and idol-ſhepheards; by whom they were merchandized, blinded, deluded and ſeduced, to walk in their own counſels, in ſtatutes that were not good, and in judgements by which they could not live, the life of a State or Church.

2. He did pour out his fury, and accompliſh his anger, by bringing upon them famine, peſtilence, and other heavy miſerics, by Inteſtine garboyls, and by ſecret corroding miſchiefs within their State, and by forreign enemies, chiefly by the Kings of the houſe of Aram, and by the Kings of the houſe of Aſhur, who at laſt carried them away captive out of their own land, ſo that they became jezreel, Lo-ruchamah, and Lo ammi till our Lords dayes, then they were gathered, pittied, and made Gods people by the preaching of the Apoſtles of the circumciſion, Hoſea 1. & 2.3. 1 Pet. 2.9, 10.

QUeſt. 9. What came to Judah, the Harlot Aholibah for her revoltings?

Anſw. The ſame ſpiritual plagues (Eſa. 6.9, 10. and 29.9.) that came to her elder ſiſter Aholah, and alſo open manifeſtation of anger andFor jealouſie read Deut. 29.20. Ezek. 16.38. & 9.5, 6. Salomon told them what would come to their whoriſh ſtate, Prov. 6.34.35. jealouſie is the rago of a man, be will not ſpare in the day of vengeance. furious jealouſie, Eſay 30.3.5. Jer. 26 27, 36. Hoſea 10.6. 2 Chrow. 24.24. & 28.19. that ſhame of State, ſie read Deut. Eſay 1.6. & 3.1, 2, 3, 4. Mic. 6.3. 2 Chron. 28. The colloguing and complying with Iſrael, and the nations, never did them good, but hurt, as their Forefathers with the Canaanites, Jud. 2. & 3. ſickneſs of State2 Chron. 28 20. 1 King. 22. 2 Chron. 22.3, 4, 5. Mich. 6.16. intanglements of State Mich. 1.9 Hoſ. 5.13. and the Earthquake in Judah had its events in their State, Eſay 6.4. Zach. 14.5. and incurable wounds of State (through counſels, treaties, and affinity with the harlot Aholah, and the Nations) befell them: yea, aſtoniſhing ſorrows by cruel enemies, and by being captivated to Babel, which tyrannized over them ſeventy years. Then Solomons race was ended, his Kingdome overthrown, the City and Temple burnt.

QUeſt. 10. How many years had paſſed from the foundation of the Temple to the burning of it, and the third captivity upon that?

Anſw. Four hundred twenty ſeaven years.

QUeſt. 11. What Sciptures are contained in thoſe four hundred twenty ſeaven years?

Anſw. The firſt Kings, chap. 6. to the end of that Book, the ſecond of Kings, the ſecond of Chronicles, from the ſecond chap. many of the Pſalmes, the Proverbs, Eccleſiaſtes, Canticles. Eſaias, Hoſea, Joel, Amos, Jonah, Micah, Nahum, Habbakuk Zephaniah, the three former chapters of Daniel, much of Jeremiah, and much of Ezekiel, o much as toucheth the nineteenth of Nebuchaduezzar, or the eleventh of Zedekiah, or the third Captivity.

The Annotations upon the Queſtions, and anſwers of the ſeventh chapter.

THe firſt Queſt. and Anſw. Is it true indeed] ſo Salomon had alſo ſaid of Chriſt, that his delight was to be with the ſons of Adam, Pro. 8. Therefore by faith Salomon built the Temple looking to things not ſeen, 2 Chron. 6.18. Great is the myſtery of godlineſs, God manifeſted in the fleſh, 1 Tim. 3. ult. Cant. 2.9-17. Mark Stephens Oration, Acts 7. The lamb is in the Temple in the heavenly Jeruſalem, Apoc. 21. He is the Holy of Holies, Dan. 9.24. And Chriſtians are the Temple of God, 1 Cor. 3.16, 1 Pet. 2. Apoc. 15. God plagued old Babylon with horrible vengeance for the burning of the material Temple, Jeremiah 51.11. So he hath and will deſtroy myſtical Babylon for crucifying Chriſt and Chriſtians.

Ibid. Agur B • n Iakeh] He beleeved the greate myſtery of Godlineſs, when he ſpake theſe words. There be three things which are too wonderfull for me, yea four which I know not. The way of an Eagle in the ayer, the way of a ſerpent up a rock: the way of a ſhip in the midſt of the Sea, and the way of a Manchilde in a virgin, Prov. 30.18, 19. Eſay 7.14. The ſame word for manchild is in Job 3.3.

2. Queſt. & Anſ. And all theſe dyed in the faith] All theſe with the faithfull for the times of the old Teſtament were reconciled by the bloud of the Mediatour, and gathered into one head, even Chriſt the Head. And therfore when it is ſaid they were gathered to theirfathers or people, they departed from that part of Gods family on earth to the other part of the family that is in heaven. Note alſo theſe Scriptures. That in the diſpenſation of the fulneſs of the times (Dan. 9 24.) he mightbring to one Head, by Chriſt himſelf, all, both them which are in heaven, and them which are on the earth, Epheſ. 1.10. Of whom hath name the whole family in heaven, and in earth, Epheſ 3.15. And by himſelf to reconcile all unto himſelf (making peace by the bloud of his Croſs) both them which are in the earth, and them which are in the heavens, Col. 1.20. confer to this 1 Som. 7.9, 10. Heb • . 11.32, 33, 34. Pſalm 22. 4, 5. Pſalm 49 It is ſaid the godly ſhall enter into peace, Eſay 57.2. Then none of Gods family were in any Popiſh purgatory, or in any popiſh Lymbecks, the curſed heatheniſh dotages of Virgil and Ovid. The Pit-bread Locuſts had Sun and aire much darkned, when they knew not whether mans ſoul aſcended or deſcended, and whether the ſoul goeth to heaven, or Gehenna, to joy or torment, marke diligently, Epheſ. 1.12, 13. for theſe words, that we —in whom ye, &c.

Queſt. 3. and Anſw. The Kingdome of David] The revolting from the houſe of David, and the Religion of the Temple: theſe two tranſgreſſions were the foundation of all other ſins in the Church and State of the ten Tribes, Hoſea 10.10 They forſook the Tent, Tabernacle, or Temple of Jehovah, and went to their own Tents and Gods: and then followed murders, ſlaughters, oppreſſions, &c. &c.

Ibid. Jaroboam the man of ſin] Ephraim broken in judgement willingly walked after the commandment of Jeroboam. Becauſe Ephraim made and inſtituted many Altars to ſin. Altars ſhall be to him ſin, They had enough of their own counſells, Pſal 81. Ezek. 20.25. Chriſt will not be found, neither do ſpiritual bleſſings come to us, but in the ſpirits way, the conduits of Chriſts own Ordinances, they only work a transformation, Rom. 12.1, 2. Ephraim provoked Chriſt to anger moſt bitterly, 1 Kings 12.28. and chap. 15. Hoſea 8.11. 2 Cor. 3 3. Gal. 3.5. Hoſea 12. Mich. 6. ulſ.

Iſrael, the harlot Aholah by breaking Wedlock, moved Chriſt to jealouſie, and in time corrupted Judah by their counſels, and made her Aholibah. So Rome is called the great Harlot, and the mother of Harlots that corrupted, and ſeduced the Churches by her ſorceries, and made them harlots, Ezek. 16.38. Apo. 17.

As Jeroboam, ſo the Pontificalitie is called the man of Sin, that made all the world to ſin, 2 Theſſ. 2. Apo. 17.

Now the harlot and fooliſh woman, the ten Tribes, babbles loud, and diſputes ſmoothly and ſubtilly againſt Judah, as if Wiſdom and Truth were with them, Prov. 9.13, 14, 15, 16, 17. ſo doth the woman-Whore of the ſeven Mountain City, plead and write againſt all reformed Churches that have come out of Babel; as the godly in the ten tribes forſook the Communion of the Calves of Dan and Bethel, 2 Chron. 11.13, &c.

Ibid. and to worſhip his Devils] They ſacrificed to Devils, not to God, Deut. 32.17. Chriſt by Moſes prevented the pretenſed counſels of idolaters, Jeroboam he pleaded he had not forſaken God, but that he worſhipped God that brought Iſrael from Egypt. But the ſame ſpirit that ſpake by Moſes, calls his Calves, Devils, 1 Kings 22.28, 2 Chron. 11.15.

Queſt. 4. and anſw. Jeroboams houſe did, and ſo Baaſaes] All that go to her return not again, neither take they hold of the waies of life, Pro. 2.19. For great toyl they took, family after family, to maintain the faction of Jeroboams iniquity. But God ſwept them all away as dung, till all was gone, Prov. 5.9, 10. 1 Kings 14.10. They periſhed in their waies and courſes, againſt the Kingdome of Chriſt, as David foretold, Pſalm 2.12.

Queſt. 5. and Anſw. Moved him to jealouſie] They fretted Chriſt their husband (humanitus dictum) and brake his heart with their whoriſh hearts and eyes, Ezek. 6.9. and 16. all of it; and ſo the twentieth, and three and twentieth chapters. Judah the harlot Aholibah, ſhe followed idols, horſes, money, wealth, pride, and their lovers; ſhe wearied her ſelf with theſe lyes and vanities, Ezek. 23. & 24, Jer. 2.18, 19, 20. falſe religion and earthly confidence muſt go together. But ſee, ſincerity needs none of thoſe poor refuges, Pſalm 20. read Eſay 2.6, 7, 8, 9. & 29.13. with chap. 30.1, 2, 3. and good Kings muſt not greatly multiply horſes, nor money; nor bring their people back into Egypt, Deut. 17. Princes are not wiſe, nor learned, that either lead not their people out of Rome-Egypt, or that would reduce them thither, Rome is called Sodom and Egypt, for filthineſs and cruelty, Apo. 11.

Ibid. With their vanities] Dreams and Precepts of men, a policy of Satan, and the lying ſpirits his Angels, to make men forget the Law of Jehovah, and his ſincere worſhip: when the precepts of men were urged in, or, for Gods worſhip, the Patrons of theſe things cauſed the holy Teachers to be priſoned in ſecret corners, or they were forced to hide themſelves in ſecret corners from the tyranny of ſuch wiſe, underſtanding prudent prophets, and Seers: ſuch deep heads that were able to add to Gods word; yea, that would hide their counſels from Iehovah, their breath and being. They turned things up and down, if one project took not, they tryed another, if not that, then a third. So Haman caſt Pur, not conſidering Iehovah ſaw them, and that he would daſh all in pieces like a potters veſſel: ſee the other pranks of theſe ſleepers, giddy, blinde, ſtaggering, and wonderful ignorant in the things of Chriſts Kingdome: but expert in cogging and craft to poliſh and maintain mens precepts. Theſe evils came from the apoſtaſie of Iſrael, and from the plots and projects of Omri: (of him more anon) Who would think ſuch men to have been in the ſtate of Judah.

Ibid. 5. Queſt. and anſw. The great High counſel, &c.] Eſa. 5.19.23. & 8.18. & 28.14. & 29.19, 20, 21, & 30.8, 9, 10, 11. & 57.3, 4. Pſal. 82. Amos 2.6, 12. & 5.10, 11. Mich. 3.1, 2. & 7, 5. Ezek. 8.11. and 11.2. Then ſaid he unto me Son of man, theſe are the men that deviſe wicked Counſel in this Citie, &c. So Chriſt, and his Apoſtles, and diſciples were ſigns and wonders to the State of Iſrael: ſo it was in after times, Acts 13.40, 41. and to this day: The State of Judah ſhed much innocent blood in the daies of Manaſleh, which Chriſt would not pardon.

Queſt. 6. and Anſw. Teſtified to them] They called for fruits from the husbandmen of the vineyard to the end of the Seavensy Seavens, but when they had killed the heir, the vineyard was let out to the Gentiles, Eſay 5. Neh 9.26. Jer. 7.25. Mat. 2 • .33.34, 35, &c.

Ibid. Chariots and Horſemen of Iſrael] The Ordinances of Chriſt are drawn along by holy prophets. He tideth on proſperouſly with truth, meekneſs, and righteouſneſs; and terrour, Pſalm 45 3, 4, 5. And Chriſts Chariots, and his horſemen, were the ſtrength of their State, Pſalm 20. yet David and the Godly Kings, neglected not outward means, 2 Sam. 8.4. They that endeavor for to deprive our Land of Godly and able Teachers; are as treacherous to our Land, as they that would endeavour to ſet on fire the Navy Royal. They that would not have a godly able teaching Miniſtery would have our Land to be as the State of the ten tribes, 2 Chron. 15.3.

Ibid. Samuels and Elias.] Samuels memory ſhall be bleſſed in the Church for ever for advancing holy learning by erecting ſchools of Prophets: a worthy preſident for all godly Commonwealths. They are poſſeſſed with ſatanical and Julian fancies that would not have Schools of Prophets: Chriſt will curſe ſuch, and their poſterities.

Queſt. 7 and Anſw. bleſſed protection] Upon their glorious faith was a defence: and the laſt ſpeech of Moſes was made good through all their State, while they hold their glory, Deut. 33, 26, &c. That Scripture is full of heavenly joy to all Chriſtian States, that hold the faith of Chriſt ſincere, Eſay 4. Where this glory is ſeated, there ſhall be a defenſe Bleſſed haſt thou been, O England, who is like unto thee? O people, ſaved by Jehovah from the • eed of the Serpent ſundry times, but eſpecially in eighty eight, and in the Gan-powder plot, and in 164 • , &c.

Ibid. Written word,] The ſweet bleſſed Scriptures are to make Kings and Common Weals wiſe and learned, that the wrath of Chriſt burn not up their States, and in ſpecial the books of Kings, and Chronicles with the prophets of their times, are for inſtruction to Chriſtian Kings, and polities in many things of State, but chiefly to take heed how the true Church doth tamper with the falſe and apoſtate in treaties and affinitie, Pſalm 2. 2 King, 22. 2 Chron. 34. & 35. &c. The holy Scriptures will yield more fundamental concluſions, and ſure rules for government, then all the Machiavels in the world.

Queſt. 8. and Anſw. Aholah for their apoſtaſie] Our bleſſed, gracious and merciful Lord God doth never caſt off his people till they have firſt caſt off and contemned his word, for then idolatry will begin, and all ungodlineſs and unrighteouſneſs like a torrent will follow. Then will God hiſſe for a flie, and a Bee. What Prince is able to keep a flie, or a Bee from comming near his Court, yea, or into his Chambers and Excheq • ers, God is as able to bring an enemie, even of their lovers to enjoy and poſſeſſe them: See the ſtories of R • choboam, Ioram, Ioaſh, Amaziah, &c. 2 Chr. 12. & 21. and 24. & 25 And Pharoah with all his wiſdome, and multitude, Ezek. 29. and 30. and 31, &c 32 could not prevent, Nebuchadnezzar from his ſpreading his royal Pavilion near his Court Gate, Jer. 43.9, 10. and who cauſed that the Babylonian Princes ſate in the Gate of Ieruſalem, but the Lord Iehovah the God of recompenſes, Jer. 39. Eſai. 42.24. Eſay 5.26. & 7.18 Pro. 13.13. Jer. 6. & 7. 2 Kings 22.13.

Ibid. N. 1. and gave them over to the lying Spirits] Wo to them ſaith God when I depart from them: then followed a ſecret dedication of them to devils, transferring his right of them to idols, Ephraim is joined to idols, Let him alone Hoſ. 4.17 Acts 7.47. 1 King 22.23. Pſal. 81. Ezek 14.9. and ſo 2 Theſs. 2. Apoc. 16.13. 1 Tim. 4.

Ibid. N. 1. To walk in their own Counſels] Ezek. 20.25. Pſal. 81. 2 Kings 17.8. Hoſ. 10.6. & 13.1. Obſerve Mich. 6. ult. Salomon fitted many Proverbs, and told them, the words of the wiſe, do bear grace, and that the words of the fools of the ten tribes, and of Judah alſo would be fooliſhneſs, and wicked madneſs to ſwallow them up, Eccleſ. 10. Behold ſtill how Chriſt the Corners ſtone was rejected, and became a ſtone of offence, to both the houſes of Iſrael, as Eſaias and David had told them Pſalm 69.22 Eſay 8.14. and 28.16 and ſo is ever to all that will not receive him in the way of his own ordinances, and mark how theſe texts are preſſed by our Lord and his Apoſtles in the Acts, Evangeliſts, and in the Epiſtle to Rome, and 1 Pet. 2. and this is written for us, Rom. 15. confer Eſai. 6.9, 10. with John 12.40. & Acts 28.26.27, &c &c.

Ibid. N. 1. Could not live the life of a State, &c.] Obſerve how the Holy Spirit compares the dead State of the ten tribes being in Apoſtaſie, with the apoſtaſie of the families, 2 Chron. 15.3. with Epheſ. 2.1. to 12. Dead from a Church life, Hoſ. 13.1. falſe worſhip breeds atheiſm and corruption in manners: hereſie frets like a gangreane, and ſuch Authours and fautours wax worſe and worſe. The ten tribes were without the true God by their apoſtaſie, and ſo the heathens were atheoi, atheiſts without God in the world, and note, that ſpeech of Aſa, King of Judah, was ſpoken of Iſrael, before the idol Ba • l was brought into Iſrael 2 Chron. 15.3.

Ibid. 8. Queſt. and Anſw. N. 2. He did pour out his fury] God was angry for the provocation of his ſons, and of his Daughters, Deut. 32. Gods four ſore judgements followed Aholah and Aholibah, for their backſlidings, Ezek. 14. and the Earthquake in Amos 1. had in Iſrael its events; Jeroboam the ſecond, his ſon, was two and twenty years in getting his Fathers Throne: ſuch trouble in State, all plagues, and curſes; Levit. 26. Deut. 28. came on them not for breaking a Covenant of Works, but for accounting Chriſt and his Kingdome, Anathema. They did (as all apoſtates do) loath his word, they abhorred his Statutes, they obeyed not the Son of God, the Angel of Gods preſence, as Mediatour, and ſo had not life, John 3.35, 36. they ſerved not God in their ſpirits, in the Goſpel of his Son. He that hath not the Son of God, hath not the Father, 1 John 5.12. 2 John 9. and ſo come all plagues and curſes on men. Let the wilde Olive branches fear.

Ibid. Ʋpon them famine, peſtilence] Famine and Peſtilence are chiefly the Plagues of the meaner ſort, and the ſword is the plague of the rich, Ezek. 21.14. when the heavens dealt with the ſubjects, Levit. 26. the Governours felt the other The ſpirit of Chriſt hath long and wonderful patience afore the ſword cometh, Lev. 16 23, 24, 25. & then the ſword doth avenge the quarrel of Gods covenant (not a covenant of works but for deſpiſing the covenant in his Son) againſt the godlineſs of high place, who were, and are the hinderers of all good, and the promoters of all evil, as it is ſaid, A great man grieveth all, and he hireth the fool, he hireth alſo the tranſgreſſors, Prov. 26.10.

Ibid. By ſecret corroding miſchiefs] Chriſt was as a Lion to tear in pieces by their domeſtick diſſentions, as in the overthrow of the houſes of Jeroboam, Baaſa, Omri, Iehu, &c. and by forrein enemies; and alſo he was as a Moth inſenſibly eating and conſuming their riches, honour and people by one ill project or other. And for this read Hoſea 5.12.

Ibid. Houſe of Aſſur) They made Iſrael, Iez • eel, Loruchamah, and Loammi, till the latter daies, as Hebr. 1.1. But then they were gathered in Chriſt, and pittied, and again made Gods people. The Apoſtles of the circumciſion preached to them that were diſperſed in Aſia, Galatia, Pontus, Bythinia, Cappadocia, and Chaldea, &c. 1 Per. 1.1. and chap. 2. all tribes then are called Iews. Ephraim mixed himſelf with the heathens Religion, therefore God mixed them among the heathen.

Ibid. Out of their own Land] There nettles and thornes grew in their pleaſant palaces: then the thorne and thiſtle grew on their Altars (weeds of the curſe, Gen. 3.) And then they cried to the mountains to fall on them, and to the hills to conver them. Let England look to their backſliding to Altars, Hoſea 10. To thruſt away the Goſpel by mans inventions is to make our houſes, as well as Gods houſe deſolate, and ſo our Lord tells the Jewes, Mat. 23.38. Judah and Iſrael daſhed themſelves againſt the Corner ſtone, and were broken.

9. Queſt. and Anſw. For her revoltings] Idolatry is a State-ruining ſin, Pſalm 106.36. the prayers of the Saints could not prevail for their reigning idolatry, and falſe worſhip, Jer. 15. & 16. Ezek. 14. King Moſes by his moſt fervent interceſſion, and aboliſhing idolatry procured pardon: but note in that falſe worſhip, there was no innocent bloudſhed. Idolatry divides the heart from Chriſt, and ſubjects it willingly to follow the commandements of men, and of the man of ſin: Je • oboam ſhould ſee ſuch events of apoſtaſie that they ſhould fret and and curſe their King, and their Gods, that is the falſe religion they ſo preſſed, and ſee neither help from heaven, nor earth, but all full of anguiſh and darkneſs, Eſa. 8.21, 22. Hoſ. 9.6. & 10.8. Deut. 28.34, 65, 66, 67. Their State-politicians could not prevent, nor their State Surgeons, heal the wounds that God made in their State. The wiſdome and turning of devices of the wiſe, and prudent Counſellors of State was booteleſs, all was but the weaving of the Spiders Webb. Eſay 29.15. & 59, 5. Jer. 30.12. Hoſes 5. all of it. They ſinned againſt Jehovah the hope of their Fathers, Ier. 50.7. Iob 12.17, 18, 19, 20. To backſliding and adulterous Iſrael, Chriſt her Lord gave a Bill of divorce, and put her away; yet Iudah her ſiſter, being alſo treacherous, feared not, but went and plaid the harlot alſo, Ier. 3.7, 8. The mindes of theſe two ſiſters were alienated from Chriſt, and ſo his minde at laſt was alienated from them, read Ezek. 23.

Ibid. And affinity with the Harlot Aholah] Mark State affairs in Iudah. They ſaw Om • i was a mighty Prince, overcoming Zimri and Tibni who ſtood in competition with him for the Kingdome of Iſrael, and that Achab poſſeſſed all in peace, that his Father Omri had ſettled. Iehoſophat thought it good ſtate-policie to make affinitie with him, although he followed Ieroboam-man of ſin his Religion, but it was the ruin and almoſt the rooting out of his houſe, &c. for mark, firſt Iehoſaphat, being in his viſits with Achab was ſolicited for aſſociation in a league for War, to which with reluctation he yielded. For he might not in Court courteſie ſhew himſelf ſo weak and diſcrepant to think that four hundred prophets were ſo to be ſlighted, as to follow the humour of one ſingular ſelf-willed, refractorious fellow, Michaiah. So he went with his Brothet Achab to battel to Ramoth Gilead; but there he was in danger of his life. Jehoſophat although a goodman, yet in that no good Stateſman to weaken Iudah to help theſe with men, and all ammunition (although circumciſed Iſraelites) that hated the Goſpel: He was reproved, and wrath was upon him, a Chron. 19

2. He joyned with Achaziah of Achab in a Navy to go to ſea for gold, but Chriſt was diſpleaſed with it, and plagued Jehoſhaphat, in that the ſhips were broken, ſo that project took not, 2 Chron. 20. Pſal. 8. ult.

3. Joram, Jehoſaphats ſon, (who married Achabs daughter) after his fathers death, forſook the Goſpel, and followed Jeroboams Religion, the two Devils of Dan and Beth • l, and cauſed Jeruſalem, and compelled Iudah to commit fornication, to worſhip Devils, 2 Chron. 21. 2 Kings 8.18. All worſhip what Chriſt hath not commanded is the worſhip of Devils Levit. 10. and 17.7. Pſal. 106.39. 1 Cor. 10. All their projects of State muſt juſtifie that affinity, els all the proviſions in Law againſt Ieroboams revolt, had been a reprof to Achabs daughter, & ſo her faction prevailed for the corrupting the calling on the name of Jehovah, as, of old, Satans project was Gen 4.26. conferred with chap. 6. and this ſeed of falſe worſhip ſowed in Iudah did g • ow to an evil harveſt, Hoſ. 6.11. And did ſtick ſo faſt, that it could not be weeded out for 180 years, till the dayes of Hezekiah King of Iudah; for the buſineſſes of their State were agitated according to the modells and plots of Omri, that maintained the faction of Ieroboam, man of ſin, his Religion: as Micah challenged the State in Achaz his days, that the Statutes of Omri were kept, and their way and their counſells. Behold the working of that affinity. But Hezekiah that good King made reformation according to the primitive inſtitution, 2 Chron. 28.2 2 Kin. 16.3. and 17.19. yet Manaſse fell again to Achabs idolatry; ſo faſt falſe worſhip cleaves to our nature.

4. This Joram, after his fathers death (as Turks now do) killed his ſix brethren, and many Princes: very like, his brethren and the Princes did diſlike and proteſt againſt his courſes, about idolatry and tyranny and had no heart to the faction of Ieroboam, man of ſin, his Religion, therefore the Queen and her Counſellors might ſay to the King, An't like your Majeſty you can never be in ſafety, and rule as King, while your brethren have fenced Cities, and while the Princes do not approve your proceedings: frame miſchief by a Law, and off with their heads, 2 Chron. 21. Pſal. 94.20. Now Davids houſe are Belial and thorns, 2 Sam, 23. Mark, here falſe worſhip inttroduced, then the liberties and priviledges of the ſubjects are invaded. That Subjects might not ſo much mind: Apoſtacy in their Princes, means were excogitated to buſie them by rumours of this and that project, and alſo for their particular eſtates, till falſe Religion had gotten footing, this is the very heart and counſell of apoſtate and idolatrous Princes.

5. Ioram loſt the regency and principality of Edom 2 Chron. 21.

6. Libnah one of the prime Cities of Judah rebelled, becauſe he forſook the Religion of Jehovah, that is; in very deed, the Goſpel of the Son of God, the God of his fathers, 2 Chron. 21. when the Magiſtrate thruſts out the Goſpel, then Chriſt divides the hearts of the people; Apoſtacie in the Prince, breeds Apoſtacie in the ſubjects. Chriſt pours contempt upon Princes, Pſ. 107.40.

7. The Lord Jehovah ſtirred up the ſpirit of the Philiſtims, Arabians, and Cu • him, who invaded Judah, and took much ſpoil even out of the Kings houſe, and captived his wives and all his ſons, ſave one, 2 Chr. 21. Deut. 28.30, 31, 41. oppreſſions filled their Exchequers, but the enemies emptied them, he poureth contempt upon Princes, Job 12 21.

8. He died of a rotting diſeaſe in his bowels, that they fell out, becauſe he ſlew his own bowels, worſe befell not that perſecutor Antiochus, 2 Mic. 9. Riches avail not in the day of wrath, but righteouſneſſe delivereth from death, the like plague came on that bloody tyrant Herod, Acts 12.23.

9. He was not eſteemed worthy of honourable buriall, as his noble predeceſſors: the land being glad it was rid of ſuch a Tyrant and Apoſtate; He poureth contempt upon Princes

10. His ſon Achaziah knew all this, yet he feared not God, but walked in the way; that is, the Religion and manne • s of apoſtate Iſrael, 2 Kin. 8.27.

11. His idolatrous mother was his Counſellour, and becauſe there were not States-men wiſe enough in Judah, the counſ • llours of Jeroboam, man of ſin, his Religion muſt be ſent for, and ſo the ſecrets and myſteries of State in Iudah, muſt be diſcovered Ah poore Iudah, how ſick and intangled was thy State? • Ch • on 22 3 4. can ſuch with well to, and procure the weal of Mount Sion? Pſal 122. Apo • 14.1.

12. As the two fathers, ſo the two b • ethren joyned in league; for Achaziah joined with Iehoram King of Iſrael in battel againſt H • zael of Aram, who held ſtill Ramoth-Gilead: ſo Achaziah being not onely a very wicked man, but as bad a States-man, waſted alſo the ſtrength of Iudah.

13. Achaziah going to viſit Joram, being ſick, was ſlain by Jehu; as he was of the houſe of Achab by the mother, ſo he periſhed with it, 2 Chr. 22.6, 7. Complices in tyranny and idolatry, complices in puniſhment, Hoſh. 5 5.

14. Many idolatrous Princes, and 40 young Gentlemen and Courtiers of the kindred of Achaziah, going down from Iudah to comple-mentit, with the children of the King and Queen of Iſrael, there Iehu found them and ſlew them. Theſe apoſtate Princes of the faction of Ierob • am, man of ſin, his Religion, (and it may be penſioners too) that put their hands to kill the good Princes, God met with them by Iebu, 2 Chron. 22. Let this teach Courtiers, the eye of Chriſt is in Kings Courts.

15. Athaliah the wife of Iehoram (daughter of Achab, and it may be of Iezabel) being Queen Regent ſix years in Iudah, ſeeing her ſon Achaziah was ſlain by Iebu, ſhe ſeiſeth like a cruell tyrant on the children of her ſon Achaziah, and ſlew all but a yong infant of a year old. O ſick Iudah, ſick, ſick, ſick, 2 Chron. 22 Iſa. 1.5, 6, 7.

16. She being Regent, governed in an idolatrous and turbulent manner, to the hearts grief of the honeſt Subjects: for, ſhe being King cut off idolatry was baniſhed, the Goſpel was reſtored, and the Land was quiet, 2 Ch • on. 23.21. Chriſt poureth contempt upon Princes.

17. The ſons of Athaliah, that wicked woman, for the time of thoſe ſix years had broken up the houſe of the Lord, and had committed abominable and idolatrous ſacriledge. It ſhould ſeem ſhe had ſons whom ſhe tendred by ſome other man, 2 Chron. 24.7. Theſe evils and others, yea and others which are not written (Deut. 28 61) followed good Jehoſaphats bad affinity, with Achabs wicked houſe.

18. Mark through all the holy ſtory, what pollution of blood from that Ammonean, and Achabean breed, ran in all the Royall deſcents to the Captivity.

That you be not miſtaken, you muſt obſerve, that there were two Kings of Iudah, and Iſrael, reigning at one time, of the ſame name, Iehoram. Alſo two Kings, both called Achaziah, and near of the ſame time, Ioram, and Iehoram are all one name: and ſo in King Iehoaſh of Iudah, and King Iehoaſh of Iſrael. The Table of genealogie prefixed will help your obſervation.

Other State-affairs in the ſtories of other Kings reigns, beginning with King Azariah (alias Ʋzziah) and ſo forwards, compared with the prophets, will afford many meditations.

I think it not amiſſe to touch a little from the ſtory of Salomon for this matter of affinity. In policy he might make affinity with Pharaoh, a great Potentate, to ſtrengthen himſelf being a King of peace, by this courſe he thought to maintain it for him and his ſucceſſours, but it proved otherwiſe. Although Pharaohs daughter might prove a proſelite, and forget the Religion of her own people, and her fathers houſe, and cleave to the truth of Chriſt, as it is thought ſhe did, to be a figure of the Gentiles calling to the true Salomon. It might be a great mercy to her to be of the true Church, and of the houſhold of God. But very like it it was done of Pharaoh, but as a ſnare to work their own intereſts againſt Iſrael. No truſt to be had in idolatrous people, for ſo of this affinity came no good to the Church of God. 1. There was no ſucceſſion of this proſelyte-daughter. 2. The State of Egypt maintained a Faction, and foſtered Traytors, and enemies to Salomon, and the State of all Iſrael, as Ie • oboam that lifted up his hand againſt the King, and Hadad the Edomite, 1 Kin. 11. So Egypt nouriſhed two factions in Salomons life-time againſt him. 3. And Shiſhak King of Egypt (might well be the brother of that daughter) who five years after Salomons death invaded Iudah, and warred againſt Rehoboam, that apoſtate fool, Eccl. 2.19. 2 Chron. 12.13. and 13.17. Marriages do not alwayes unite houſes and kingdomes, as in the Seleuco-Pagidae, Dan. 2 43. and 11. So France and Spain knock one againſt the other: (16 36) Rome is called Egypt, and it hath nouriſhed traditours and proditours againſt Chriſtian Princes of the Reformation. This ſhould make all Chriſtian Reformed States to be very watchfull and diligent concerning any treaty with Abaddons Kingdome, for he in alluſion is compared with Ieroboam, called the Man of ſinne, 2 Theſ. 2. and Romes polity, is called Egypt in a myſterie.

Queſt. 9. and Anſ. and the nations] ſometimes they gadded, and treated with Aſſur, but that framed not; ſometime with Egypt, that alſo failed, Ier. 2.16, 17, 18. Falſe worſhip taketh heart from a State. This folly, madneſſe, and ſillineſſe, other Prophets reprove in Ephraim, Eſay 29. Hoſ. 5. and 7. The whoriſh State, her feet cannot abide in her houſe, therefore ſhe did wander, P • ov. 7.11.12. Hoſ. 9 2 Ezek. 16.33. &c. and chap. 23.14.15 &c. God plagued them by their lovers. They pleaſed themſelves in the children, and manners of ſtrangers, Iſa. 2.6. wiſe States-men of old were carefull of this, Iob 15 19. and the godly returned from Babel, Ezra 4. Hezekiah was to blame, Iſa. 39. Our nation changed their glory, and loved K • ttims Religion, therefore God plagued and did trouble them with Italian Monſters, Ier. 2.25. Deut. 28.43.44. Hoſ. 7.9. It is to admoniſh, 1 Cor. 10.11. and to make States wiſe, and learned, Pſal. 2. read Ezek. 16. and 23. for their Babylonian lovers, and compare things: for Rome is called Egypt and Babylon in a myſterie. Vide Mr. Cade Inſtit. Lib▪ 1 pag. 128. and the Appendix. Alſo inſinuations for corruption of manners will make the ſweet yoke of Chriſt burdenſome, and will work further change of our way, as things go on uncomfortably at this time, anno 1636.

Ibid. —Yea, aſtoniſhing ſorrows.] The Lamentations of Ieremiah, and Pſa. 80, and 89, &c. &c. compared with the hiſtory, ſhew aſtoniſhing ſorrows with the cauſes, and this was one chief cauſe: for the ſins of her Prophets, and the iniquity of her Prieſts, that ſhed the blood of the juſt, They, they the chief cauſe of all evil, and Ieruſalem admoniſh ••• all States to be warned by her example, Lam. chap. 1. and 2.14. and chap. 4.

Ibid. Then Solomons houſe ended.] David ſhewed, his houſe would not be upright with God, but would be Belial and thorns, and ſhould be burnt; A terrour to Princes that will not rule juſtly, and in the fear of God, 2 Sam. 23. Obſerve, Lam. 2.5, 6. The Lord is become a very enemy, he hath ſwallowed up Iſrael, he hath ſwallowed up her palaces, he hath deſtroyed his ſtrong holds, and he hath increaſed in the daughter of Judah mourning, and lamentation. And he hath violently taken away his Tabernacle, as it were of a garden, he hath deſtroyed the places of the Aſsembly. Jehovah hath cauſed the ſolemn Feaſts and Sabbaths to be forgotten in Sion, and he hath deſpiſed in the indignation of his anger, King and Sacrificer. Let not the wild olive branches be high-minded, Rom. 11.

CHAP. VII.

With Queſtions, Anſwers, and Annotations; Shewing how the Covenant of grace was taught and oppoſed in this ſpace of time; from the burning of the Temple, to the end of the Captivity of Babel.

QUeſt. 1. Shew ſome Scriptures concerning the Captivity of Judah under the Babylonian Kingdom, with other things thereupon depending.

Anſw. Levit. 26.14. obſerve how the holy hiſtory, and the prophets comment upon this Scripture of Moſes: very uſeful to confer hiſtory to prophecy. to the end of the chapter.

14. But if ye will not hearken to me, and will not do all theſe commandments.

15. And if ye ſhall conſider here how the holy Goſpel Law of Ch • iſt delivered to Moſes, was unſavory to the outward Iſraelite: it was a ſavour of life to ſome and to others a ſavour of death to death, ſo it ever was, and ever ſhall be: as it was to Kain and Habel, and Eſay 6.9, 10. & 11. chapters, 2 Chron. 2.16. deſpiſe my Statutes, or if your ſoul abhor (c) my judgements, ſo that ye will not do all my commandments, but that ye break my covenant.

16. I alſo will do this unto you, I will appoint even over you terrour, conſumption, and the burning ague, and that ſhall conſume the eyes, and cauſe ſorrow of heart, and ye ſhall ſow your ſeed in vain, for your enemies ſhall eat it.

17. And I will ſet my face againſt you, and ye ſhall be ſlain before your enemies: they that hate you ſhall reign over you, and ye ſhall flee when none purſueth you:

18. And if ye will not for all this hearken unto me, then I will puniſh you ſeaven times more for your ſins.

19. And 〈◊〉 will break the pride of your power, and I will make your heaven as iron, and your earth as braſs;

20. And your ſtrength ſhall be ſpent in vain: for your Land ſhall not yield her increaſe, neither ſhall the trees of the land yield their fruits.

21. And if ye walk contrary unto me, and will not hearken unto me, I will bring ſeaven times more plagues upon you, according to your ſins.

22. I will alſo ſend wild beaſts which ſhall rob you of your children, and deſtroy your cattel, and make you few in number, and your high waies ſhall be deſolate.

23. And if ye will not be reformed by theſe things, but will walk contrary unto me:

24. Then will I alſo walk contrary unto you, and will puniſh you yet ſeven times for your ſins.

25. And I will bring a ſword upon you that ſhall avenge the quarrel of my covenant: and when ye are gathered together within your Cities, I will ſend the Peſtilence among you, and ye ſhall be delivered into the hands of the enemy.

26. And when I have broken the ſtaff of your bread, Ten Women ſhall bake your bread in one Oven, and they ſhall deliver you your bread again by weight, and ye ſhall eat and not be ſatisffed.

27. And if for all this, ye will not hearken unto me, but walk contrary unto me;

28. Then I will walk contrary unto you, alſo in fury and I, even I will chaſtiſe you ſeaven times for your ſins:

29. Moſes foreſaw captivity and Dan 9. doth comment on all this chapter. And ye ſhall eat the fleſh of your ſons, and the fleſh of your daughters ſhall ye eat.

30. And I will deſtroy your high places, and cut down your Sun-Images, and caſt your carcaſes upon the carcaſes of your filthy idols, and my ſoul ſhall abhor you.

31. And I wil make your Cities waſt, and bring your ſanctuaries unto deſolation, and I will not ſmell the ſavor of your ſeed odours.

32. And I will bring the Land unto deſolation, and your enemies which ſhall dwell therein, ſhall be aſtoniſhed at it:

33. And I will ſcatter you among the heathen, and I will draw out a ſword after you: and your land ſhall be deſolate, and your Cities waſt.

34. Then ſhall your land enjoy her Mark how the holy Story commenteth on all Moſes. Sabbaths, as long as it lieth deſolate, and ye be in your enemies land, even then ſhall the Land reſt, and enjoy her Sabbaths.

35. As long as it lieth deſolate it ſhall reſt, becauſe it did not reſt in your Sabbaths, when ye dwelt upon it.

36. And upon them that are left of you I will ſend a faintneſs into their hearts, in the Land of their enemies, and the ſound of a leafe driven ſhall chaſe them, and they ſhall flee as fleeing from a ſword, and they ſhall fall when none purſueth.

37. And they ſhall fall one upon another, as it were before a ſword, when none purſueth, and ye ſhall have no power to ſtand before your enemies.

38. And ye ſhall periſh among the heathens, and the land of your enemies ſh • ll eat you up.

39: And they that are left of you ſhall pine away in their iniquity in your enemies lands, and alſo in the iniquities of their fathers ſhall they pine away.

40. If they ſhall So Daniel did, and God rememb • ed his Covenant in Chriſt, Dan. 9.24, 25▪ 26, 27. read Ezek 36. confeſs their iniquity, and the iniquity of their fathers, with their treſpaſs which they have treſpaſſed againſt me, and that alſo they have walked contrary unto me;

41. And that I alſo have walked contrary unto them, and have brought them into their enemies lands, if then their uncircumciſed hearts be humbled, and they then A juſtified perſon wi • l juſtifie God in all his providences, ſo Neh. 9. all of it: Dan. 9.5. If we judge our ſelves, God will not judge us,? but remember his covenant 1 Cor. 11.1 Ioh. 1. The better a manis, the more unworthy he thinks himſelf to be, Iob 42.6. accept of the puniſhment of their iniquity.

42. Then will I remember my covenant with Jacob, and alſo my covenant with Iſaac, and alſo my covenant with Abraham, will I remember, and I will remember the Land.

43. The land alſo ſhall be left of them, and ſhall enjoy herObſe • ve 2 ch • on. 36.21. though the prophets departed this life, yet the ward of Chriſt dyed not, Zach. 1.5, 6. Sabbaths, while ſhe lyeth deſolate without them, and they ſhall accept of the puniſhment of their iniquitie, becauſe, even for becauſe they deſpiſed my judgements, and becauſe their ſoul abhorred my ſtatutes.

Though we be unfaithful in many acts of unbelief, and break our covenant, yet the Lord is faithful he cannot deny himſelf, Tim. 2.13. though he cauſe grief yet will he have compaſſion according to the multitude of his mercies. n="44" 44 And yet for all that, when they be in their enemies land I will not caſt them away, neither will I abhor them to deſtroy them utterly, and to break my Covenant with them, for I am Jehovah their God.

45. But I will for their ſakes remember the CovenantThis covenant as the ſame with Iacob, Iſaas, and Abraham, ver. 42. of their Anceſtours whom I brought forth out of the Land of Egypt in the ſight of the Heathen, that I might be their God, I am Jehovah.

Jer. 27. 1. In the beginning of the reign of Jehojakim the ſon of Joſiah King of Judah, came the word unto Jeremiah from Jehovah, ſaying,

2. Thus ſaith Jehovah to me, make the bonds and yokes, and put them upon thy neck.

3. And ſend them to the King of Edom, and to the King of Moab, and to the King of the Ammonites, and to the King of Tyrus, and to the King of Zidon, by the hand of the Meſſengers, that come to Jeruſalem unto Zedekiah, King of Judah.

4. And command them to ſay unto their Maſters, thus ſaith Jehovah of hoſts, the God of Iſrael: thus ſhall you ſay unto your Maſters.

5. I have made the earth, the man and the beaſt, that are upon the ground, by my great power, and by my ſtretcht out arme, and have given it unto Whom it ſeemed good unto me.

6. And now have given all theſe lands into the hand of Nebuchadnezzar the K. of Babylon, my ſervant, and the beaſts of the field, have I given him alſo to ſerve him.

7. And all Nations ſhall ſerve him, and his ſon, and his ſons ſon, until the time of his land come, and then many Nations, and great Kings ſhall ſerve themſelves of him.

8. And it ſhall come to paſs that the nation or Kingdome which will not ſerve the ſame Nebuchadnezzar the King of Babylon: and that will not put their neck under the yoke of the King of Babylon, that nation will I puniſh, ſaith the Lord, with the ſword and with the famine, and with the peſtilence until I have conſumed them by his hand.

9. Therefore bearken not to your Prophets, nor to your Diviners, nor to your dreamers, nor to your enchanters, nor to your ſorcerers, which ſpeak unto you, ſaying, ye ſhall not ſerve the King of Babel.

10. For they propheſie a ly unto you, to remove you far from your land: and that I ſhould drive you out, and ye ſhould periſh.

11. But the nations that bring their necks under the yoke of the King of Babylon, and ſerve him, thoſe will I let remain ſtill in their own land, ſaith Jehovah, and they ſhall till it, and dwell therein.

Jer. 25.9. Behold I will ſend and take all the families of the North, ſaith Jehovah. and Nebuchadnezzar the King of Babel my ſervant, and will bring them againſt this land, and the inhabitants thereof, and againſt all theſe nations round about, and will utterly deſtroy them, and make them an aſtoniſhment, and an hiſſing, and a perpetual deſolation.

10. Moreover, I will take from them the voice of mirth, and the voice of gladneſs, the voice of the bridegroom, and the voice of the bride, the ſound of the milſtones, and the light of the candle.

11. And this whole land ſhall be a deſolation, and an aſtoniſhment, and theſe nations ſhall ſerve the King of Babylon, ſeaventy years.

12. And it ſhall come to paſs when Seavensy years are accompliſhed that I will puniſh the King of Babel, and that nation ſaith Jehovah for their iniquitie, and the land of the Chaldeans and I will make it a perpetual deſolations.

13. And I will bring upon that land all my words which I have pronounced againſt it, even all that is written in this book which Jeremiah hath prophecied against all nations.

14. For many nations and great Kings ſhall ſerve themſelvs of them alſo: and I will recompenſe them according to their deeds, and according to the work of their hands.

2 Chron. 36.14. Moreover all the chief of the Prieſts, and the People tranſgreſſed very much after all the abominations of the heathens, and polluted the houſe of Jehovah, which he had hallowed in Jeruſalem.

15. And Jehovah the God of their Fathers ſent to them by his Meſſengers, riſing up betimes, and ſending them, becauſe he had compaſsion on his people, and on his dwelling place.

16. But they mocked the Meſſengers of God and deſpi • ed his Word, and miſuſed his Prophets until the wrath of Jehovah aroſe againſt his people, till there was no remedie.

17. Therefore he brought upon them the King of the Chaldees, who ſlew their young menNow the ſword doth avenge the quarrel of the Covenant Levit. 26. What covenant? of wo • ks? no ſuch matter, but the Covenant of grace in Chriſt, They would not have Chriſt, the Heir as King to reign over them by his word, and holy, ordinances: therefore they were ſlain before his face, by the chaldean, Luc. 19.12. to 27. Grace deſpiſed, brings the heavieſt Plagues, yea all plagues here and hereafter. with the ſword, in the houſe of their ſanctuary, and had no compaſsion upon young men, or maiden, old men, or him that ſtooped for age, he gave them all into his hand.

18. And all the veſſels of the houſe of God, great and ſmall and the treaſures of the houſe of Jehovah, and the treaſures of the King, and of his Princes, all theſe he brought to Babylon.

19. And they burnt the houſe of God, and brake down the wall of Jeruſalem and burnt all the palaces thereof with fire, and deſtroyed all the goodly veſſels thereof.

20. And them that had eſcaped from the ſword carried he away to Babel, where they were ſervants to him and his Sons, until the reign of the Kingdome of Perſia.

21. To fulfil the word of Jehovah by the mouth of Jeremiah until the land had enjoyed her Sabbaths: for as long as ſhe lay deſolate ſhe kept Sabbath to fulfil Seavensy years.

Jer. 29.10. Thus ſaith Jehovah that after the ſeaventy years be accompliſhed at Babylon, I will viſit you, and perform my good word toward you, in cauſing you to return to this place.

11. For I know the thoughts that I think towards you, ſaith Jehovah, thoughts of peace, and not of evil, to give you an expected end.

12. See, how this is a commentary on Levit. 26.40, 41, 42. Alſo how Daniels prayer looks to Moſes and Jeremiah: and that God remembers his Covenant as is ſeen, Dan. 9.24, &c. Obſerve how promiſes quicken to prayer. We ſhould be more ſtudious and converſant in them than we are Our ſlightneſs will hinder much our conſolation in ſad houres, read Ezek. 36 31, &c. They muſt pray and did pray: but the blood of the covenant brought them from Babel, Zach. 9.11. Then ſhall ye call upon me, and ye ſhall go and pray unto me, and I will hearken unto you.

13. And ye ſhall ſeek me, and finde me, when ye ſhall ſearch for me with all your heart.

14. And I will be found of you, ſaith Jehovah, and I will turn away your captivity, I will gather you from all Nations, and from all places whither I havedriven you, ſaith Jehovah, and I will bring you again unto the place whence I cauſed you to be carried away captive.

Pertinently it may be here remembred, that the Son of God by his Spirit in the Prophet Eſaias, foretold above two hundred years, how Cyrus King of Perſia ſhould conquer Babel, ſend Judah home from captivity, and give letters patents for re-edifying Jeruſalem, and the Temple.

Eſay 44.24. Thus ſaith Jehovah thy Redeemer, and he that formed thee from, the womb, I am Jehovah that maketh all things, that ſtretcheth forth the heavens alone, that ſpreadeth abroad the earth by my ſelf.

25. That fruſtrated the tokens of the lyars and maketh diviners madd: that turneth wiſemen backward, and maketh their knowledge fooliſh.

26. That confirmeth the word of his ſervant and performeth the counſel of his Meſſengers, that ſaith to Jeruſalem. Thou ſhalt be inhabited, and to the Cities of Judah, ye ſhall be built, and I will raiſe up the decayed places thereof.

27. That ſaith to the deep be dry, and I will dry up thy Rivers.

28. That ſaith of Cyrus,Read more of Cyrus in Eſay 45.1, 2, 3, 4 13. whom God raiſed up by a ſtrong hand to conguer Babel, to return Iſrael home, and to build the City Jeruſalem. He is my Shepheard, and ſhall perform all my pleaſure, even ſaying to Jeruſalem, thou ſhalt be built, and to the Temple, thy foundation ſhall be laid.

This is the prophecy, now follows the Hiſtory.

2 Chron 36.22. Now in the year of CyrusWe muſt conſider here that Cyrus & Darius Dan 9.1. were fellows in goverment, who joined their Forces againſt Babel, as it is prophecied, Eſay 21. Go up againſt Babel, O Elam, beſiege Babel O Media. And marke here by conferring, Dan. 9.25. Cyrus his proclamation, is that going forth of the word of commandement of returning the people, of building the Temple, and city: as when Daniel was in humble prayer, then Cyrus was drawing his Letters Patents, even at the ſame inſtant of time: and the Angel Gab • iel is diſparched from heaven with a joyful meſſage to tell Daniel ſo. Let us think of it, upon humbling our ſelves ſurely ſome meſſage is comming from heaven. King of Perſia, that the word of Jehovah, ſpoken by the mouth of Jeremiah might be accompli •• ed, Jehovah ſtirred up the Spirit of Cyrus King of Perſia, that he made a proclamation throughout all his Kingdom, and put it alſo in writing, ſaying.

23. Thus ſaith Cyrus King of Perſia, all the kingdomes of the earth, hath Jehovah the God of Heaven given me, and he hath charged me to build him an houſe in Jeruſalem, which is in Judah, Who is there among you of all his people? Jehovah his God be with him and let him go up.

QUeſt. 2. What Collections do you take notice of in theſe Scriptures of Moſes, and the Prophets?

Anſw. For brevities ſake, I will name but few, and thoſe main principles out of the doctrine of Chriſt that Moſes ſpake in Leviticus.

1. Let this be obſerved of all that have their ſenſes exerciſed in the word of righteouſneſs, to confer Hiſtory with prophecy, whether in promiſes and threatnings: We ſhall ſee God to be Iehovah in all: to be Being, and to give being, as to all his works, ſo to his words, whether they concern perſons, families, Cities, Churches or Kingdomes.

2. VVhereas it is ſaid, that Iehovah ſpake to the Patriarks, and to Mo • es (in all his five Books) in moſt places we muſt conceive it ſpoken of the ſecond perſon, of the holy Trinity the Redeemer, the Angel of the covenant, to whom the heavenly Father hath committed all authority and power as Mediatour: yea alſo this attribute of Jehovah throughout all the old Teſtament, muſt be ſo underſtood, ſome few places excepted, wherein the firſt perſon, or the third, is alſo to be conſidered. Examine this by Pſalm 18.49. & 117. with Romans 15.9, 10, 11, Pſalm 68.18. with Epheſ. 4.8. Pſalm 97.7. with Heb. 1.6.1 Cor. 10, 4.9. with Num. 21.6. Eſa. 6.9, 10. with Iohn 12.41. Our Lords moſt heavenly ſpeeches in the Apoſtle Johns Goſpel will ſhew us the reaſon of all, cha. 5.17. and ſo forwards.

3. Among all the corruptions (from the firſt Adam) that is in us, note this, that we hold Chriſt his Kingdom and Ordinances anathema, this is expreſſed by Moſes, there is in us a contrarineſs to God,confer Lev. 26.15. with Zac. 11.8. Theſe tearms, abhorring, loathing, &c. of the old Teſtament is in effect the ſame of the new: the preaching of the Goſpel to them ſavoured death, unto death, and ſo it doth in the daies of the New Teſtament, Gods people muſt be diligent to mark phraſes, though different in words, yet the ſame in force and value. a deſpiſing his judgements, abhorring, loathing and hating him, his word, ſtatutes and commandments mandements. The New Teſtament ſpeaks the ſame as the old, when it ſaith, the wiſdom of the fleſh cauſeth enmity againſt the Law of God, by nature enemies in our minde by evil workers, alſo haters of God, fighters againſt God, and ſuch a ſtubborneſs is annexed, that we are unreconcileable. Much may be ſaid of this in the ſad effects thereof, that men meeting with croſs providences, when his folly perverts his way, his heart frets againſt Jehovah, that is, his breath and being, and ſaying he is a hard maſter, and that his waies are not equal: yea alas, what do the regenerate finde in themſelves of murmuring, fretting, impatience, diſtruſt, &c. But the ſecond Adam diſſolves the works of the devil, by his ſpirit in the adminiſtration of the Goſpel of his Kingdom, heals all in the elect, Ezek. 36.25, 26, 27-37. Mich. 7.19. 2 Cor. 5 11-15 & chap. 10 4, 5, 6 &c.

4. Whereas in Levit. 26. Moſes ſaith from Chriſt, ſickneſſes, diſeaſes, ſorrowes on the labours of our hands, the teeth of wilde beaſts, peſtilence, famine, ſword, captivity, &c. avenge the quarrel of his Covenant: we muſt adviſedly underſtand, This is not meant of a covenant of works, but the covenant of his Grace, the lawes of which they have deſpiſed and abhorred: and ſo in Deut. 5. & 29 Jer. 34. all of it, and many other places there is mention made of the covenant, and it is but the renewing or dilating on that, as is noted Exod. 24. which they violated. For the whole covenant is, Jehovah is our God in Chriſt, and that we vouch him ſo to be in love unto him, and in love to our neighbour, as it is ſaid, to love the Lord our God with all our heart, minde, ſoul and ſtrength &c. and our neighbour as our ſelf: and this is ratified by the bloud of the covenant, Exod. 24. And they not obeying his Goſpel-Law, is as much as to ſay, we will not have this man to reign over us; therefore it is ſaid, thoſe mine enemies (and Iſrael were Chriſts own citizens, Luke 19.27.) that would not have me the Heir to reign over them, bring them hither and ſlay them before me, Luke 19 27. 1 Theſſ. 2.16. & 4, 5, 6, 7, 8. Chriſt Jeſus our Lord as eternal God to Moſes, and the Prophets, and Chriſt Ieſus our Lord as God-man in his New Teſtament in his own ſpeeches, and in his Apoſtles doctrine doth not differ: and when our great Rabboni had reduced the ten commandments into two, then he ſaith on theſe two commandements hang all the Law and the Prophets; and ſo where it is often ſaid, Obey my voice, Jer. 7.23. it muſt be underſtood of the obedience of faith, (receiving Chriſt, and believing in him, and obeying him, John 3.36.) which deſpiſed,The wrath o the Lambe is great wrath, Apoc. 1.16. brings the heavieſt plagues, as thoſe eight and twentieth fold puniſhments, Lev. 26. and thoſes curſes, Deut. 28. Luke 23.28, 29, 30. and ſo Exod. 23.20, 21. and Matth. 17.5. do explicate on the other in ſenſe and meaning: and John 6.27. muſt be brought to this undurſtanding.

5. The Law of the Lord is a converting Law, it reſtores the ſoul, that is, it is the word of Chriſt, by which, and by which onely he doth by his Spirit work in the hearts of men to turn them from darkneſs to light from the power of Satan to God, for it is the power of God to ſalvation, reſtoring, converting, regenerating the ſoul to know, believe, fear, and love Jehovah their God, and to love their neighbour. And the New Teſtaments doctrine and commandment is the ſame, 1 John 3.24. & 4.21. Faith and Love is the Pattern of wholeſome words, (or healing doctrine) ever taught from the beginning. This is the Ʋrim and Thummim which Chriſt puts in the heart of all them that the Father drawes unto him: the Apoſtle (alluding to the High Prieſts Garments) phraſeth the Breſt plate of Faith and Love. They that deſpiſe Chriſts Goſpel, that is, his Law, Eſay 2.3. & 11.9. & 42.4. deſpiſe the doctrine of regeneration, and ſuch cannot mortifie their paſſions, but will bite and devour one another (Eſay 11. much of it, Gal. 5.15.) as Cain did Abel. See how and why their Story is cited, 1 John 3. And by that we may ſee, how eaſily reducible all that Epiſtle is to Geneſis, yea to all Moſes, and if this Epiſtle, then all the New Teſtament.

QUeſt. 3. What other Collections?

Anſw. The Scriptures of the Prophets ſhew.

1. That Iehovah of hoſts, the God of Iſrael had made Nebucharetzar Monarch of all nations, and that the Kingdome of Babel ſhould keep, them the State of Iudah in ſubjection, Seavensy years. And that Nebuchadnezzar was great by conqueſt and not by inheritance.

2. That the Kings of the Kingdom of Babel for thoſe ſeventy years ſhould be in number three, which are theſe, the firſt is ſaid to be Nebuchadnezzar, the ſecond is his ſon, the third is his ſons ſon. Other Scriptures ſhew their names, that Evil-Merodach was the Son, and his Sons ſon was Bel-ſhazzar.

3. We are to note, that part of the third year of Jehojakim King of Iudah, and more of the fourth is the firſt year of Nebuchadrezar, as Dan. 1.1. and Jer. 25. compared do ſhew And in this firſt year of Nebuchadrezar, King Jehojakim, Daniel, Hanariah, Azariah, Miſhael and other Nobles were captived. This is the firſt captivity. But the King was ſent home again.

4 Here it may be convenient to remember that the heathen annalls and chronicles in many things are no true relations, becauſe they confound the Stories of Elams, Arams, Aſhurs, and Babels Monarchies: For now Aſhur was no Monarch, but was under Babel. Aſhur had been a great Tree, Ezekiah 31. But now Babel was the Tree, Daniel 4. And Aram had been a Monarchy afore Aſhur, and Elam had been a Monarchy afore them all, Gen. 14. But it may be Nimrod or Belus was the firſt hunter after tyrannical Monarchy.

QUeſt. 4. Did all ſubmit themſelves to this Conqueror, Nebuchadnezar, that God had eſtabliſhed and advanced over them?

Anſw. Jechonias King of Judah, by the advice and counſel of Jeremiah, ſubmitted; who though captived, and many of the people, yet they had many comforts following them to Babel.

1. They were the basket of good figs, whom God would greatly reſpect: Ezekiel, Mordecai, and many godly went in this captivity.

2. Although they were captived, and wanted the glorious ſanctuary, and its publique ordinances, yetThe ble • ſed glory of Jehovah from his place in divers removings came to them. Read Ezek. 9 & 10. & 11. This might put them in minde of the utter removing of his vineyard from them to the Gentiles, as the Lord told them near the ending of the ſeventy ſeavens. Chriſt who is the truth of all the ſhadowes was to them a Sanctuary, whom in ſpirit they worſhipped,In the captivity Chriſt recompenſed the loſs of publique ordinances with moſt gracious providences, Ezek. 11.16. and much of Dan • el, who was then a great favourite: and would be as Ioſeph, and ſo his three couſins Dan. 3 Hanamah, Miſacl, and Az • iab, they would be great comforts to the brethren captived. Many precious promiſes are to this company, both of protection, and return from captivity.

3. They and their children ſhould be chief in reſtoring religion at the return from captivity. This company are the ſecond captivity.

QUeſt 6. Who reſiſted?

Anſw. The Kings of E • ypt. Tyrus and others, which brought upon them ruin and deſolation. Jehojakim returning home, purpoſed rebellion, which was to his deſtruction. Zedekiah and his people would not hearken to the word of the Lord, and to the perſwaſions of Jeremiah, but believed falſe prophets, and Zedekiah brake his Oath of ſubjection to the King of Babel, and rebelled, whom with his ſubjects God ſeverely plagued, by famine, peſtilence, ſword, and captivity. This company are the basket of vile and bad figs, and the third captivity.

QUeſt. 7. What more may be obſerved?

Anſw. Here we are diligently to minde, What God did with thoſe ſtavesMark alſo the metaphor of cruel plough men Pſal. 129. rods, axes, ſawes with which he did beat, ſaw, and hew his Church withal. Each enemy did rage and ſmite a little while, till God who is wounderful in counſel and excellent in workingEſay 10.7. &c. Deut. 30. 2, 3, 4. &c. Levit. 26.41. Mic 7.9 Pſal. 119.67.71. Eſay 27.9. Hebr. 12.10 performed his (not their) intent, work and purpoſe. Then upon theThis duty in ſincerity performd ever ſped well, God ſpeaking peace to his people, 2 Chr. 20. Dan 7.1 Sam. 7. Pſalm 84. Heſt 4.16. humiliation of his people he alway heard their cry,He had ever reſpect to his glorious and great Name, Exod. 34. Num. 14. Deut. 32. Ezek. 20. and this the Saints perpetually remember to God, Pſalm 74. & 79 149. his promiſe and covenant is ever working. and remembred his covenant in Christ, breaking the head and head-plot of the ſeed of the Serpent, in his unſearchable judgementsConſider Pſalm 2. & 110. through all ſtories at the word, from Kain to all that follow his waies. putting away all the wicked of the earth like droſs treading and trampling them in theLet this text of Eſay 63. be cited no more impertinently, not erronionſly, Apoc. 19. teacheth to expound it. Wine-preſs of his anger and fury, and overthrowing Kingdome after Kingdome with great deſolation, as it is ſaid, Lo I begin to bring evil on the City whereupon my name is called, and ſhould ye be utterly unpuniſhed? Read Jer. 23. & Eſay 30.

Very many more are the obſervations which theſe Scriptures of Moſes and the Prophets will afford to the wild Olive branches: but to the godly and deligent ſtudent they will be familiar.

QUeſt. 8. Was not the Kingdome of Salomon reſtored after the captivity?

Anſw. 1. No, They were told that they ſhould never have an earthly Kingdome any more, for God had ſworn that Jechonias of Salomons poſterity (and of the direct line of the Royal deſcent) ſhould dy childleſs, and that none of his ſeed nor of Jehojakim his father ſhould bear rule any more in Judah, Jer. 22. & 36.30.

2. Alſo God had told them in Babel, that the 4 Kingdoms ſignified by the four mettals of the Image, & by the four beaſts Dan. 2. & 7. ſhould over-rule their outward eſtate, and that the Crown and Kingdom ſhould be overturned, overturned, overturned, and caſt to the ground, till he came to whom it belonged, that is Chriſt the King.

QUeſt. 9. If Salomons race was ended in Jechonias, how was Gods promiſe fulfilled that Chriſt ſhould come of David, according to the fleſh?

Anſ. David (beſides Salomon) had a ſon of Bathſheba called Nathan, and of him our Lord Jeſus Chriſt linealy deſcended.

QUeſt. 10. If Jechonias dyed childeleſs, how is it ſaid that he begate Salathiel, 1 Chron. 3.17. and Mat. 1.12.

Anſw. Salathiel was the Son of Jechonias by legal right of ſucceſſion to the kingdom, not ſon by nature: and ſo Ezra teacheth 1 Chron. 3. That Jechonias being inSee how Tremelius tranſlates 1 Chron 3.17. the term Aſſi • is not a proper name. ſtrait priſon adopted Salathiel his heir. And in the ſame manner the Evangeliſt Matthew handles our Lords caſe, declaring that he was right heir to the kingdome of Iſrael.

QUeſt. 11. Which are the Kingdoms ſignified by the four mettals, and by the four Beaſts, Dan. 2. & 7.

Anſw. By the Head of Gold, and the Lion is ſignified Babel, the Breſt and armes of ſilver, and the Bear, ſignifie the Medes and Perſians: the Belly and ſides of Braſs, and the ſpotted Leopard, the kingdom of Graecia: the thighs and legs of iron and feet of iron and clay, and the Beaſt with ten horns the kings of Gog in the north, and the kings of the South.

QUeſt. 12. What was the end of thoſe wicked kingdomes that oppreſſed the Saints the holy Hebrews?

Anſw. The whole Image was beaten to duſt and made as chaff before the winde: the four Beaſts were caſt into the fire unquenchable before the Son of man came in the clouds.

QUeſt. 13. What reaſons may be rendred, why God did aboliſh ſome of Moſes Ceremonies, and Salomons race, and everthrew Temple, City, and kingdome?

Anſw. Iſrael which is after the fleſh looked not to the ſure mercies of David in the eternal throne and kingdome promiſed to them in Chriſt. But that which was for their welfare became to them, through misbelief, an occaſion of falling: they ſtumbled at the Stumbling Stone, and ſeeking by the outward work to be juſtifyed (as Eſay 1. & 58.59 & Pſa. 50. complains) and made their Belly their God, and minded outward and earthly things: therefore God did ſhake all thoſe poor rudiments by Babel, (read Jer. 3.16. & 52.13.17. &c.) and once more finally ſaid he would • that they might be better perſwaded to embrace the New Covenant, that God had promiſed to make with them: to look to Chriſt the end of the Law, and to entertain his eaſie yoke, and to enter into his reſt, to be more ſpiritually minded, to look to him the true Salomon, and to his Prieſthood and kingdom.

QUeſt. 14. How many years was it ſince the 19. of Nebuchadnezar, or the third captivity, to the end of the Captivity.

Anſw. Full 50 years: then the golden head was made duſt, the Lion thrown in the fire. Then Cyrus K. of Perſia overthrew Babel, The eighth Chapter of Dan. for the fufilling of it belongs to the time of the Seventy Sevens, and likewiſe much of chap 2. and 7. and made a decree for the return of the people and building of the Citie and Temple in the firſt year of his Reign.

QUeſt. 15. What Scriptures are contained in thoſe 50. years. Anſ. Part of the laſt chap of 2 Kings, and part of the laſt chap. of 2 Chr. much of Jeremiah, and much of Ezekiel, ſo much as is noted to be after the 11. of Zedekiah, or the burning of the Temple: the 4, 5, 7, & 8. (a) chapters of Daniel, the propheſie of Obadiah.

The Annotations upon the Queſtions and Anſwers of the eighth CHAPTER.

QUeſt. N. 4. Moſes ſaith from Chriſt] People ſhould be taught this conſtantly that the Son of God, to whom the Father hath committed all authority and power, ſo as Mediatour, he gave the Law. And when we are careleſs or wilful and break the law, and do not obey it, then we diſhonour the Son: for this is the holy revealed will of the Lord that all men ſhould honour the Son, as they honour the father, Exoa. 23. Mat. 17.5. So it is ſaid of Servants, they ſerve and obey Chriſt when they perform their duties in conſcience to their maſters: the ſame is ſaid of wives and children. And ſo we muſt ſay of all relations divine and humane in all the Ten Words, Mark Jeremy chap. 34. all of it. That is a great Word which is ſpoken. Obdience is better than Sacrifice. This well underſtood will make to vani • h the term Legaliſts, and the vain doctrines, that have been about keeping and walking in the Law of the Lord: as though it were not made for the righteous to be a rule of life; but we may not once to think to be juſtified by the doing of it, for the Law is more ſpiritual, then the beſt Chriſtian in the world. But we ought to be very careful that we walk in his holy covenant that our hearts by his ſpirit may comfort us, that we are honeſt ſubjects of the Kingdome of ſo good and gracious a King: And let ſuch take heed that will not thus be Legaliſts that the Lord Jeſus Chriſt the King, do not ſend forth writs againſt them as out-laws, that will not obey his commandements, but be as untamed Heifers: for he hath (as we ſee) many Marſhals (ſuch as is ſickneſſes, diſeaſes, &c.) to attend him to ſerve his proceſſes, from which there can be no eſcaping, if once the decree come forth. But do I ſay, no eſcaping? yea it may be upon godly humiliation not only eſcaping; if not that, yet abatem • nt of the chaſtiſement, or elſe all will be ſanctified to us, that all ſhall be for our good: for he that is our King and Law giver is alſo our ſacrifice of propiti • ation and reconciliation to all that judge themſelves, and confeſs their ſins, and forſake their iniquities, for he is merciful and juſt in his promiſes to pardon them that by the aſſiſtance of his Spirit walk in his righteous Law. All his providences are to humble, and to bring us to the obedience of faith in him our holy Mediator, and bleſſed are they that do his commandements, Apoc 22.14.

Ibid. N. 5. The Law of the Lord is a cnoverting Law] The Law Ceremonial and Moral was a regenerating and converting Law by the ſpirit of Chriſt to them of the old Teſtament. Although the Lord Jeſus ending all the Ceremonial Law in his offering up of himſelf as a moſt perfect ſin-offering, and his bloud a perfect ſprinkling, is our compleat cleanſing and juſtification, yet ſtill teacheth us the Moral law, as his New Teſtament ſheweth to obey God in him, whom all the Iſrael of God muſt know, that God the Father hath made him Lord and Chriſt; as to be our Prieſt and Teacher, ſo to be our King and Commander: yea as to be any one of them, ſo to be all of them to us. And all this is to preſent us to God an holy people, 1 Corinth. 15. ult. Colloſſ. 1.28. John 17.

The Law was not given by Chriſt with that terrour to be to us onely a Law of works (as many underſtand works) but it was a Goſpel Law, teaching of Faith and Love which is in Chriſt Jeſus: and it was given in terrour to make men fear to deſpiſe the Son of God as Mediatour. All the preaching of God to the Patriarks, and by Moſes, and the Prophets, was to bring man back again to God by preaching Jeſus Chriſt the Mediatour from God, and his mediation was ever manifeſted ſince the fall of our firſt parents. And our Lords Apoſtles taught the ſame holy doctrine among all nations for the obedience of faith, read Rom. 1.5. and 16.25.26. Nicodemus a Teacher in Iſrael ſhould have known all theſe things. Iohn 3.

Queſt. 7. and Anſw. And ſhould ye be utterly unpuniſhed] When the Church is afflicted then let the world look for a ſcourge: for in the proſperity of the Church the world fares the better: let the world bleſſe the Church, it ſhall then have many outward comforts. The world ſhould now be wiſe to conſider, that to vex the Church of God, to curſe Abraham is the ready way to bring plagues on it ſelf. But it is ſaid the whole world lies in wickedneſſe, and ſo it will ſtill be, and we muſt expect it.

Queſt. 8. and Anſw. N. II. Overturned, &c.] That ſpeech of Ier. 22.29. O earth, earth, earth, write Iechonias childeleſs: and that ſpeech of Ezek. 21.27. Overturned, overturned, overturned, muſt be diligently obſerved together, the one for the ending of Salomons houſe, the other for the Kingdom. Although God overturned Salomons Kingdome, and ended his progenie, yet he failed not David of his truth, and mercy promiſed, but he raiſed up One, even Chriſt, our of his loines, after he was dead, and ſet him upon his throne, and his throne ſhall ſtand for ever, Luke 1.32.33. which opens Pſalm 89. And Gods promiſe to David, 2 Sam. 7. And concerning the refuſal of Salomons houſe in Iechonias, and the chooſing of the houſe of Nathan, mark the words of the bleſſed and beloved virgin, Luke 1.51. He hath ſhewed ſtrength with his arm, and he hath ſcattered the proud in the imaginations of their heart; he hath put down the mighty from their ſeats and exalted them of low degree.

Queſt. 10. and anſw. in a threefold Charge] The mighty and great God ſaith Jer. 22. Words by his ſervant the prophet ending the ſucceſſion of Salomon with greater proclamation to all the world than Davids oath at the firſt had brought it into honour. The ending of Salomons houſe was one of the weighteſt matters in all the government of the world, to ſhew that Chriſt his Kingdom is not of this world, Mr. Bro. in Manuſ.

Queſt. 11. and anſw. and the Lion] When the State of Iudah, by being converſant with Lions, became a Lioneſs, and brought forth Lions that roared on the ſubjects, then God brought upon them the Lion-Babel, and other hunters who ſpread their nets from them, Ezekiel 19.

Ibid Kings of Gog in the North] By Gog and Magog is meant the kings of the North the fourth Beaſt, or the iron leg, Ezek. 38. & 39. Dan. 2. and 7. skilful ought we to be to diſcern the proper Gog and Magog from that ſpoken myſtically, Apoc. 20.

Queſt. 12. and anſw. The four Beaſts] To the carnal and worldly minded the wicked Kingdomes of this world ſeem glorions powers, as in the image to Nebuchadnezzar: but to the ſpiritual minded they are as ſalvage Beaſts that go to a fire unquenchable. So the ſtate of myſtical Babylon is glorious in the world. Apoc. 17.4. but their end ſhall be as Sodoms, Apoc. 14.10. & 19.20.

Queſt. 31. and anſw. The ſure mercies of David] That glorious Temple of Stone, and all Moſes Ceremonies, and that golden Throne of Salomon, and that ſtore of gold, and plenty of ſilver as ſtones, ſtrong Cities, and Chariot Cities, ſtately buildings, fourty thouſand ſtalls for Horſes, plenty of all proviſion, royal furniture, and all princely accommodations, curious delights of eyes and ears, &c. were not the ſure mercies, and holy things of David, For all was vaniſhing into vanity, when Rehoboam ſhewed himſelf a fool, both in matter of State and corrupting the Goſpel, 1 Kings 10. Eccleſ. 2.19. The ſure me cies are ſhewed to the circumciſion, and to the uncircumciſion, Eſay 55.1, 2, &c. 1 Pet. 1.3, 4, 5. 2 Cor. 4.18. Acts 13.34, 35. &c. And all the Epiſtle to the Hebrews, Eſay 57.15. & 66.1, 2 Mat. 5. & 6. & 7. Hoſea 1.7. Z • ch. 4.6. And the true gold and clothing is from the true Salomon, and the firm building is on Chriſt the Rock, Apoc. 3.18. Mat. 7. That theſe things might be graffed, and as nailes faſtened in our hearts, look further within the veile of theſe matters. Salomons wives over-wrought him to ſuffer, and by his charges to build idol places, whereupon he ſaw he had occaſioned Gods threatning for the renting and overthrow of his Kingdome, and foreſeeing the deſtruction of the Temple, Citie, and Kingdom, he writeth his Goſpel, That all under the Sun is vain, and the Kingdome of Chriſt is not of this world, but the promiſe of the eternal Throne to David was ſpiritually to be taken, and to his Scepter all muſt yield ſubjection, that hope to ſtand in judgement, when he calleth all to accompt for their works, with every ſecret thing, whether it be good or evil. And Salomons caſe alone, (noble in the vanity of this world, and the firſt, and the laſt that had all this world at will) might have taught Herod, Pilate, Caeſars and Conciſion, that the pomp of this world is not fit to breed poverty of ſpirit, to breed mourning, to breed meekneſſe, to breed hunger and thirſt after righteouſneſs, to finde the Kingdom of heaven. And that the King eternal, inviſible, bleſſeth men only to his inviſible Kingdome.

Ibid. Seeking by the outward work to be juſtified.] Opus operatum, bodily exerciſe, even this, now at this day is the fooliſh conceit and practiſe of all the carnal Chriſtians in the world, Eccleſ. 5.1. The coming unto God by faith in Chriſt, as Habel, they care not for, as Kain. In the ſtory of Kain and Abel, the carriage of all deceitfull hypocrites, and true Worſhippers is contained. Outward religion may be the veſſel of an incarnate Devil, as well as of a ſanctified ſoul: it is as capable of hypocriſie, of murder and uncleanneſs, and all iniquitie, as of ſincerity &c. as in Kain, Iſcariot, and the Whore in the proverbs (Prov. 7.14.) whom the ten Tribes followed as an Ox to the ſlaughter, and the whore (in Apoc. 17.) whom ten Kingdomes followed drunken with the wine of her Fornication The opinion of ſelf-ſufficiency, and reſting in outward performances brought many plagues to the whole houſe of Iſrael, and to captivity, as Pſal. 50 &c. &c. And at laſt ſcattered them (as Kain) into the four windes of the heaven, and made their habitation deſolate to this day. And this doctrine of bodily exerciſe, and mens •• aditions brought apoſtaſie as a plague, to the Chriſtian Churches, 1 Tim. 4.1. to 8. The warming our hearts with ſuch ſparks will make us ly down with cold comfort in darkneſs and ſorrow: For it is a forgetting of God, and they have baſe, barren, and unworthy conceits of the Holy One of Iſrael, that think he will comply with ſuch idolatrous, and eaſy devotions, for they could not do leſs to an idol. Pelagian hereſies, and bodily exerciſe will eare out all power of godlineſs: the one is the doctrine of popery, and the other is the religion of popery: compare Col. 2 23. with c • ap. 3.1, 2, 3. and minde Eſay 1. Pſalm 50. Jer. 7.

Ibid. and once more finally] Dan. 9.27. ſhews by whom. And this ſpeech yet once more, ſignifieth the removing of things ſhaking as made with hands, that the things which ſhake not way remain. Wherefore ſeeing we receive a Kingdome which cannot be ſhaken, let us hold Grace by which we may ſerve God aright with reverence and godly fear, for our God is a conſuming ſire, Heb. 12. Hag. 2. Mark how this ſpeech opens, Dan 2.44 and chap. 7. Therefore Abaddons Kingdome is to be held anath • ma, of all true Chriſtians, for building of ther which Chriſt hath ſhaken, and adnulled. But what care Princes for theſe things, they will rather embrace the enchanting whore, Apoc 17. than make the word of God their delight, but Chriſt hath and will burn and ſhake their Kingdomes and Common Weals.

Ibid. David foretold them this.] David ſhewed his houſe could not be upright with God, but would be thornes, and muſt be burnt: and that therefore they ſhould expect a better King and Kingdom. So the revolting and wavering Hebrews through miſbelief concerning Chriſts Kingdome and Prieſthood would prove to be but thornes and briars whoſe end was burning, Pſalm 22 & 40. & 95. 2 Sam. 23. Obſerve Ethan, all Pſal. 89. Heb. 6.8. & 10 29, 30, 31.

Queſt. 14. and anſw. and made a decree for return] as Jehov • h promiſed that a remnant ſhould return, ſo he performed. For Iſrael hath not been forſaken, nor Iudah of his God, of Iehovah of hoſts, though their land was filled with fin againſt the Holy One of Iſrael, Ier. 51.5.

CHAP. IX.

With Queſtions, Anſwers, and Annotations, for the time of the ſeventy Sevens, in Dan. 9. Shewing how Redemption and the Covenant of grace was taught and oppoſed in this Space of time.

QUeſt. What remaining Text doth yet continue the golden chain of times, with which Gods eternall Counſel, and riches of his glorious myſtery in Chriſt, was further revealed to the Elect?

Anſwer. Dan. 9.24, 25, 26, 27. This Scripture is a Text full of ſhining glory, overſhining all the Doctrine of the old Teſtament, and an Abridgement of the new.

QUeſt. 2. Repeat the Scripture, with ſome more of that Chapter, as a preparation to obſerve the Angels heavenly meſſage the better?

Anſwer, verſe 1. In the firſt year of Darius, the ſon of Achaſueroſh, of the ſeed of Madai, in which he was made King over the Realm of the Chaldeans.

2. In the firſt year of his Reign, • Daniel marked by books the number of the years, whereof the word of Jehovah, had been unto Jeremiah the Prophet, for the accompliſhing in the ruines of Jeruſalem ſeventy years.

3. And I turned my face to the Lord God, and ſought by Prayer and Supplication, with Faſting, with ſackcloth and aſhes.

3. And I prayed unto the eternall my God, and made my confeſſion and ſaid, O Lord, the great and dreadfull God keeping the Covenant and mercy to them that love him, and to them that keep his commandements.

5. We have ſinned, and we have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy Precepts, and from thy judgements.

6 Neither have we hearkened unto thy Servants the Prophets, which ſpake in thy name to our Kings, to our Princes, and to our fathers, and to all the people of the Land, &c &c.

20. And as I was yet ſpeaking, and confeſſing my ſin, and the ſin of my people Iſrael, and preſenting my ſupplications before the eternall my God, for the holy Mountain of my God.

21. Even as I was yet ſpeaking in prayer, the man Gabriel, whom I had ſeen afore in a viſion came unto me, flying with vehemency untill he touched me at the time of the Evening oblation.

22. And he gave underſtanding, and talked with me, and ſaid, Daniel, I am now come forth to give thee skill of underſtanding.

23. At the beginninng of thy prayers came forth the word which I am come to tell thee, becauſe thou art greatly beloved; Therefore conceive the word, and perceive the clear viſion.

24. Seventy ſevens of years are exactly accounted for thy people, and for thy holy City, to finiſh Treſpaſſe-offerings, and to end ſin-offerings, and to make reconciliation for iniquity, and to bring righteouſneſs everlaſting, and to ſeal viſion and Prophet, and to ſhew Vi. M. Bro. tranſlation of Daniel in Engliſh, printed at Hanaw. Ebr. Meſſiah. CHRIST, the Holy of Holieſt.

25. Know then, and underſtand from the outgoing of the word to reſtore and build Ieruſalem unto Ebr. Meſſiah, ſo v. 26. CHRIST the King, ſhall be ſeven ſevens, and ſixty and two ſevens. In the other it ſhall be reſtored and builded, Street and wall, and troublous ſhall theſe times be.

26. In that after the Sixty and two Sevens CHRIST ſhallThe ſufferings of the Meſſias, alluſion often touched in the new Teſtament, Acts 26.23. The angel ſealeth Balaams Propheſic concerning Kittim, Italy, to be the crucifier of Chriſt Num. 24.24. hereby. ſuffer, but not for himſelf. Thereupon the City, and Holy Place ſhall he deſtroy, and the Kings own people in the next generation, and their end ſhall be with a Flood, and at the end of the war ſhall be a finall judgement of utter deſolations.

27. But he ſhall confirm the covenant for theNot for the Iews onely, as Luc. 22.20. but for the many, as Mat. 26 28. Rom. 5.15.1 Iohn 2, 2. many, the laſt Seven and half that ſeven ſhall bring to an end Sacrifice & Offering. Afterward by an Army of unclean, lothſome infidels he ſhall make a deſolation, even untill utter deſtruction, and finall judgement come flowing on the deſolate.

QUeſt. 3. What ſpeciall Obſervations are in this Scripture? Anſ. As the motions of the heavens declare the glory of God: ſo the army like ordered times in Gods word, is worthy of all admiration, all ſerving Chriſt. This Scripture doth ſhew the finiſhing of the golden chain of times, of the old Teſtament, in a pleaſant Sabbaticall account, The Seventy Sevens are from Daniels prayer for freedome from Babel, untill the Son eternall, the King of glory doth purchaſe an eternall freedome for all that believe the glorious Goſpel.

2. This Propheſie was given in the firſt year of Cyrus and Darius, who overthrew Babels Kingdome, and ſent the Jews home that year with a moſt comfortable Proclamation of Subſidy over CXX. Provinces, and with commandement 〈◊〉 building Jeruſalem and the Temple, which with the wall, and the Streets of the City, were reedified within the Seven Sevens.

3. This Scripture is a glorious revelation from heaven, concerning Chriſt the King, the Holy of Holy: who by his juſt, peaceable, and ſpirituall government, uncontrollable teaching, and never ending Prieſthood, ſhould finiſh treſpaſſe offering, and end ſin offering, and make reconciliation for iniquity, and bring righteouſneſſe everlaſting: and ſeal, that is, confirm all the viſions and Propheſies, that he was the end that all aimed at: himſelf being the true Prophet, Sacrificer and King, altar and Sacrifice, ſo in himſelf ending all Abrahams, Moſes, and the Temples Ceremonies, both perſons and things.

4. Here is declared whither the benefit of all Chriſts ſufferings tend, that he ſuffered not for himſelf, but for us, the juſt for the unjuſt, he was wounded for our tranſgreſſions, and broken for our iniquities, he gave himſelf for us, an offering, and a Sacrifice of a ſweet ſmelling ſavour to God.

5. Gods people for endeavouring to perform any worthy work for the advancement of the Goſpel, and the common weal, muſt expect troubles and all opoſition of ſlanders, reproaches, falſe accuſations, and whatſoever els, the ſeed of the Serpent can poſſibly do, the books of Ezra and Nehemiah, ſhew this in re-edifying Jeruſalem, the wall and the Temple.

6. Whereas the Angel told Daniel, that he was ſent to make him skilfull of underſtanding, we muſt know, that Daniel knew all but the time which bringeth a greater clearneſſe to all: therefore the appointed time, the very year, day and hour of fulfilling this propheſie is not a triviall, or an uncertain thing, but is that which the Angel calleth skill of underſtanding: and therefore he doubleth a charge to the Prophet to underſtand and conſider.

7. This is remarkable as by the coming from Egypt, recorded for the very day, the day of the promiſe to Abraham may be certainly known which was the ſelf ſame day, 430 afore. ſo the day of our Lord, death being known, which was anſwerable to the promiſe and Paſſeover, this Propheſie alſo of the Seventy Sevens, being exactly 490 years afore it, may be known to agree in time with it. Glorious is the wiſdome of God, herein to honour his feaſts with moſt heavenly ſtories, that promiſe and ſeal, truth and figure might mèet together.

8. This Oration of the Angel ſheweth how long Sems Tents ſhould hold their glory, and be accounted holy, and that at the end of the Seventy Sevens, or 490 years,The ending of the Seventy Sevens, the time of reformation. the heathen ſhould have the Partition wall of ceremonies broken down, and the hand writing of Ordinances Epi • eſ. 2.14, 15.16. Col. 2.14. blotted out, and the old enmity between Jew and Gentile Iſa. 11. and 60.17, 18. Ep ••• ſ. 2.15. aboliſhed, and be brought into equall covenant, and that Chriſt the King would deſtroy his own Nation, and demoliſh City and Temple with perpetuall devaſtions as with the Flood of Noah, and make a new Jeruſalem from heaven, becauſe all Nations could not depend on the City in Canaan, read Iſa. 63 23.

9. Obſerve that the Romanes for killing of Chriſt, are called like the unclean beaſts in Leviticus, unclean lothſome Infidels, and Rome it ſelf, of all Cities in the world, for that, is ſpecially curſed, the Apocalips is a full declaration of this.

10. Whereas the Angel ſaith, Chriſt ſhall confirm the Covenant, for the many, and ſhall end Moſes ceremonies, and by his onely Sacrifice once offered bring in everlaſting juſtification or freedome from ſins, guiltineſſe, and deſert, Popery is to be abhorred and accurſed, that doth revive Moſes ceremonies, the handwriting of Ordinances, with repetition of Prieſt, Altar and Sacrifice propitiatory. And we in the Lords Supper do proteſt againſt Jews and Popery, that CHRIST ended all by his death once performed, through which he is to all the faithfull a moſt complete and perfect reconciliation for all iniquity.

QUeſt. 4. Who gave heed to this word of Propheſie ſpoken by the holy Angel from heaven?

Anſw. The Forty nine thouſand, Ezra? that left. Babel for Jeruſalem, with the holy Prophets and Governours, Zorobabel, Nehemiah, Haggai Z • h • ri • h, ••• alachi, and our Lords, fathers and kindred f • om Z •• b •• le • , Mat 1. Luk • 3. and the Ma •• habean martyrs, and ſo many of Iſrael, as had hope of ſalvation thought of Je •••••• m in all places 〈◊〉 they were ſcattered, read Jeremiah Chap 51.50.

QUeſt. 5. Who alſo in the new Teſtament?

Anſw. Zacharias, and his wife Elizabeth, John the Baptiſt, old Simeon, and Anna the daughter of Phanuel, and many in Iſrael and Jeruſalem, that waited for Chriſt, the hope and conſolation of Iſrael, and Jews before the full ending of the Seventy Sevens came from all countries to Jeruſalem, looking for the Kingdome of heaven, then to appear, as Daniel foretold, chap 2. and 7. and 9. And John Elias cried, and our Lord, and his diſciples preached, that, The Kingdome of heaven was come, Mat. 3.2. and 10.7. Luke 19.11.

QUeſt. 6. Who were enemies that did hate and cruelly mock and perſecute the doctrine of God and his people?

Anſw. The wicked Kingdome ſignfied by the Bear, Leopard and beaſt with ten horns, Hamans wickedneſſe, and Sanballats and others under the Government of the Breaſt and Arms of ſilver muſt be remembred.

QUeſt. 7. Who did neglect and apoſtate from this propheſie of ſo great ſalvation?

Anſw: Many in Iſrael that aſſociated with Sanballat, and Malachi ſheweth that ſome began to be Atheiſts, and to ſpeak ſtout and weariſome words againſt God and his doctrine. The Angel foretold of Antiochus cauſed ſtars to fall. D • n. 8. & 11. ſo did the tail of the Dragon, the new Anti • chus, Ap • c. 12.2. Theſ 2. The fourth beaſt caſt down truth to the ground, Dan • . forſakers, and wicked dealears againſt the holy Covenant (of Daniels own people) under the iron legs and fourth Beaſt. Alſo Zacharias ſpake of wicked Shepherds that loathed Chriſt and his Kingdome. And that came to paſſe in thoſe Hereticks and falſe Teachers, the Sadduces, Scribes and Phariſees. They were great oppugners of all Gabriels heavenly meſſage, as in all the Evangeliſts the Acts, and in the Epiſtles to Rome, and to Galatia, to the Hebrews is ſeen.

QUeſt. 8. How did Daniels holy people find Gods goodneſſe in cleaving to this Doctrine?

Anſwer. By faith they obtained good report with God: and God was not aſhamed of them to be called their God. By faith the Jews in Eſther eſcaped the edge of the ſword. Alſo we are to conſider, that Zachariah, Haggai, and Malachi enlarge Gabriels Oration for many things, that a fountain for ſin and for uncleanneſſe ſhould be opened by the King and Sacrificer, even Iehovah of hoſts, that ſhould glorifie the ſecond Temple with his preſence. And that although the low Jeruſalem and Temple ſhould be deſtroyed, a larger ſhould be builded, and a better raiſed up, And the Covenant ſhall be confirmed, with the many Gentiles from Eaſt to Weſt, among whom in every place, incenſe of prayer, and pure offering of lips, praiſing of God ſhall be offered unto his holy name; That Him, the Angel of the Covenant, the Sun of righteouſneſſe ſhall ariſe with healing in his beams, and that God enrolls in the book of life all that fear him, and thought upon his name, to glorifie them in that day of the better reſurrection, to ſhine as the brightneſſe of the firmament, and as the ſtars for ever and ever.

Queſt. 9. How was Gods ſervice executed on the Seed of the Serpent, the open enemies of his name and people?

Anſw. Streams of fire came from the fierie Throne, through the Mediation of the high Sacrificer in the heavens, which overthrew the thrones of Kingdomes, Dan. 7.9, 10. Zac. 1.12, 13. and deſtroyed the ſtrength of the Kingdomes of the heathens, contained in the image and Beaſts, Dan. 2. and 7. That ſame vengeance hanged that Courtier and favourite Haman, and his ſons, and brought to confuſion their aſſaſſines, and others were told that they had no right, nor portion, nor memorial in Jeruſalem, Nehem. 2.10.

QU. 10. With what reward did Chriſt recompence the diſobedience of ſcandalized revolters from the Doctrine of ſalvation? Heb. 2.1.

An. 1. Malachi denounced, that Gods wrath ſhould burn them up as an oven: and tormenting ſorrows befell them afore and after the bright morning Star of Jacob appeared, as Zachariah alſo had foretold them; for as they abhorred and loathed Chriſt and his Doctrine, ſo Chriſt abhorred and loathed them, leaving the loſt ſheep to periſh, that would needs be periſhing, whom yet he pitied before that wrath came on them to the utmoſt.

2. And Chriſt the Rock of Iſrael, having confirmed the covenant for the Jews, and the many of all Nations, the laſt year of the laſt Seven, did forty years after grind to powder the Jews his own people, by the Romane infidels, and deſtroyed City and holy Place with utter and ſmallThen the corner ſtone fell on the Iews, and the vineyard was let out to other husbandmen. Mat. 21.41. &c. deſolations, and ſuch miſeries and ſorrowsRead Heb. 25.31. and Ioſephus on the wars of the Iews. befell the N • tion, that they could rather have wiſhed the mountains to fall upon them, and the hills to cover them, read Luke 23, 39, 30.

QUeſt. 11. But ſhall not the Land of Canaan, City, and Temple, and Kingdome be reſtored to the Jews?

Anſwer. They ſhall never be reſtored, yet the Jews ſhall have a generall glorious calling in all places where they are ſcattered, when the fullneſſe of the Gentiles is come in, and when they are called, and the veilThen they ſhall ſee the 12 Tribes over our gates, and the apoſtles doctrine to be faſtened in Aharons jewels, Apo. 21 taken off their heart, and know Chriſt and his ſpirituall government, they will eſteem Canaan and Ieruſalem, no more than any City or countrey in the world; they will then look to the heavenly Reſt, (yet here begun) and to the holy City from heaven, in which the Lord God of hosts, even the Lamb is the Temple, Apocal. 21.22.

QUeſt. 12. What Scriptures are contained in thoſe Seventy Sevens?

Anſw. The two laſt verſes of the laſt of Chronicles, Daniel the 6, 7, 8, 9, 10, 11, 12. chapters, Ezra, Nehemiah, Heſter, Haggai, Zachariah, Malachy, and the 4 Evangeliſts, which finiſh their ſtorie with the death, reſurrection and aſcenſion of Ieſus Chriſt our Lord, whoſe death was the very laſt day of the Seventy Sevens, or 490 years, at the time of the Evening Sacrifice.

Note all the reſt of this New Teſtament was written within 70 years after our bleſſed Saviours aſcenſion.

QUeſt. 13. What do you obſerve in the Scriptures of the old Teſtament, as ſpeciall occaſions of the Churches apoſtacies and revoltings?

Anſw 1. Wicked marriages, as is manifeſt from the times of the old world to Malachies dayes.

2. The open or viſible Church never careth for, nor cleaveth to the written word, unleſſe there be faithfull Governors, but ever men are declining to their own vain inventions.

3. Wicked ſacrificers, and falſe Prophets, who came without Gods ſending, both came with outward ſhews of truth, but were baſe ſycophants and paraſites, alwaies falſely accuſing and perſecuting the godly, and flattering Princes and people in their exorbitant courſes.

4. The abuſe of ſweet peace, health, and plenty, turning theſe bleſſings of the Goſpel, to pride, wantonneſſe, idleneſs, gluttony, drunknneſſe, oppreſſion, worldly confidence, and carnal, and careleſſe ſecurity, for Church and Common-weal, &c.&c.

QUeſt. 14. How many years hath Palmoni the wonderfull Numberer, numbred from the Creation to the Redemption?

Anſwer. The Sun in his Tabernacle of the heavens had joyfully run his race, as a ſervant to the SON of righteouſneſſe, Three thouſand nine hundred and ſixty years, from the firſt promiſe of Chriſt to Evah, till the SUN loſt his light, the SON brake the Serpents head dying, riſing, and aſcending.

QUeſt. 15. How many Iubilees were there?

Anſw. From the Conqueſt and partition of the Land of Canaan, by Ieſus the ſon of Nun, unto the conqueſt of JESVS, the ſon of God over Sin, death, and Satan, and all our enemies, are twenty eight Iubilees: our Lord and Saviour the Lord Ieſus Chriſt, who is the ſecond Adam, and Sem the Great and Reverend, The Jubilee year a wonderful • 〈◊〉 , the joyfull ſound of the Trumpet, in the acceptable year of the Lord ſounded all theſe things. The victorious combate, with the Serpent and his ſeed, and his triumph over them, the fullneſſe of times, the Sacrifice of eternall Redemption, the juſt for the unjuſt, the open recovery of Paradiſe, the reſurrection of the moſt holy, the true Temple deſtroyed and raiſed, the day of ſalvation, the Jews Prerogative ended, the Gentiles called, the enmity of Jew and Gentile aboliſhed, the ſhadows flee away. Chriſt ſhook and ended the things made with hands, the Sun is darkned, the Vail of the Temple rent, becauſe the way into the holy heavens was opend by a better Prieſt and Sacrifice, &c. &c. &c. died in a * Iubilee year. The ancient, holy Hebrews had an excellent and wonderfull ſaying among them, that, The Divine Majeſty, dwelling in our Tabernacle, will be to Iſrael in a Iubilee, remiſſion, redemption, and finiſher of Sabbaths.

Annotations upon the Queſtions and Anſwers of the ninth Chapter.

QƲeſt. 2. and Anſ. upon the 2. verſe of Dan. 9.] The reading, ſtudy, and meditation of the holy Scriptures, a great furtherance to prayer. A man cannot pray with ſound ſpirituall comfort, that is ignorant in them, as is manifeſt in this verſe and the reſt of the Chapter. Bleſsed is the man that delighteth in them, and in them doth meditate day and night, Pſal. 1. And anathema maranatha be that man of ſin, and his locuſts and Kingdome, that with-holdeth and forbiddeth the reading and ſtudy of the holy Scriptures to the people. Obſerve well, 2 Sam 7.27. Gods revelation, the ground of prayer: yea boldneſſe in it.

Upon Daniel 9 23. Conceive the word and perceive it, &c.] By this commandement doubled for vehementer charge he condemneth the world that regardeth not to be inſtructed in this doctrine, ſent from heaven by an Angel unto Daniel, and penned for all Nations uſe. Wherefore we muſt give better heed unto the ſpeech, leſt we perverſly ſwarve: for if the word ſpoken by angels fall out ſure, and every treſpaſſe received juſt recompence of reward, how ſhall we ever eſcape neglecting ſo great a charge of our King, to our own ſalvation, where the viſion is ſo clear, that no doubt can be moved by any plain heart, that will reſt in the clearneſſe of the moſt bright meſſage by an angel of glory, who coming to teach all the world, was to ſhine in words, as Steph • n by him did in the face, Acts 6 when he ſpake the angell Gabriels words, that Jeſus of Nazareth would deſtroy the place, City, and Temple, and change the Laws which Moſes gave. To this day the blind Jews ſtand in this, that the Laws of Moſes ſhall ſtand for ever, Maymon Tom. 1. delege perek 9. Therefore God fore-ſeeing their dullneſſe of hearing, would have an angel of light to teach them by this Propheſie 490 years, when from the year of that meſſage unto Daniel, the Laws of Moſes ſhould have their end, and none of the Scribes when Herod was affrighted, nor any of the Iews, as is ſeen by their anſwers in all the Goſpel, objected diſagreement for the time, which thing had been done, if there had been any colour of diſagreement in time, but they could not conceive of Chriſts perſon and office, how that he ſhould be the moſt holy, and King, and yet dy for our redemption: how he ſhould be Davids Lord, and yet his ſon; of theſe things the main objections aroſe. Now let us look unto the Text, ſ • il. Mr. Bro. on the text on both his engliſh Daniels.

Upon Dan. 9.24. &c.] In this Scripture we come to behold in its flaming brightneſſe of the King that is Sacrificer alſo, by whom and for whom death is vanquiſhed, ſun is cleanſed, Iuſtice is brought, redemption is wrought, a viſion is ſealed, our ſoul is healed, ſacrifice aboliſhed, and the Temple deſtroyed for defacing of this doctrine, the Iews be reiected for embracing this doctrine, the Gentiles be elected to open calling, Mr. Bro. in S. ſight, ſurely the angel his meſſage concerneth, the ſum of all the Bible. The Jews went weeping to Babel, ſeeing Salomons houſe and Kingdome ended, and the Temple burnt, and all Moſes ceremonies ſhaken, but they returned rejoycing, bringing ſheaves of all comfort, by Gabriels heavenly meſſage of the ſeventy ſevens concerning MESSIAH the King, the Holy of Holy.

Upon Dan. 9.25, Out going of the word to reſtore &c.] mark the word of Proclamation of Cyrus, Ezra 1. how it anſwereth this Propheſie. Meditate alſo how pleaſing it is to our God to have a tender affection to his cauſe. Daniel mourned and prayed for the holy City, and the holy Mountain, and had a gracious anſwer by the holy angel, compare Dan. 9 21.22. Alſo obſerve a ſpeech in Zephaniah, I will gather them, that are ſorrowfull for the ſolemn Aſſembly, who are of thee, (ſuch are the children of Sion, the genuine members of Chriſts myſticall body) to whom the reproach of it was a burden, Zeph. 3.18 Pſal. 137.5, 6. So Daniel again was affected when he mourned ſo bitterly when the building of the temple was hindred by Cambyſes, in Cyrus his abſence, Ezra 4 Dan. 10.2, 3, 4. No loſſe to the loſſe of holy things, when they are gone God is gone, and the enjoying of them, no gain ſo great, and no time ſo acceptable, Lam. 2.6, 7. H • ſ 9 12. Ezek. 9, 3. & 10 4.18, 19. and 11.22.23. Mic • hs idolatrous conteſtation in a contrary muſt be the thought of every Holy ſoul, for the eſteeming, procuring, and upholding of Holy Aſſemblies, Jud 18 24.

Upon Dan. 9.26. The City and holy place ſhall be diſtroy] The holy Martyr Stephen was called into queſtion, and loſt his life for this glorious Doctrine of the holy Angell, and yet his countenance before the Councill was like the Angels that brought the meſſage, Act 6.13, 14, 15. and all Chap. 7. How did Deſpiſers wonder and periſh, when Stephen and Paul taught this, Act. 6 & 7 Act. 13.41, 45. & 21.28. they wondered, and in the end periſhed: As of old they wondered at the Prophets, Eſai. 8 18. Jer. 26 6, 7, 8. Hab. 1.5. ſo they did at our Lord and his Apoſtles Doctrine. And verily ſo it is at this day where ever the Commandements of God, and the faith of Jeſus is truly and zealouſly taught.

Upon the ſame verſe, & verſe twenty five, about the attribute Meſſiah, which in this meſſage of the Angell is twice expreſſed as a proper name of the Son of God, who became a Son of man (the Son of Adam) Dan. 7.13 to fulfill all the Angels meſſage. And from this time of Dan 9. this attribute Meſſiah was very uſuall among the faithfull and profane, Joh. 1.41. & 4.23. And the Jewes at that time commonly ſpeaking Syriack, ſpake the terme Meſſias, and ſpeaking Greek, they uttered the Greek terme, Chriſt: ſo that as oft as we read the Greek terme, we muſt remember the other Terme of the Hebrew or Syriack: And all the Orthodox Churches in Chriſtendome hold Meſſias here to be the Son of God, our Redeemer, vi. Mr. Bro. on Daniell, and in Advertiſment, pag. 33.

Upon the verſe 27. and halfe that ſeaven] of this laſt ſeaven, the firſt part is paſſed over in ſilence, for a preparation, the latter halfe doth Chriſt beſtow in confirming the covenant for the Many, beginning at his Baptiſme, ending at his death.

3. Queſt. and Anſw. N. 1. As the motions of the Heavens] The creation was made to ſerve the Son of Enoſh, Pſal. 8. ſo the revolution of the year, all are his Servants, Pſal. 119. (lamed-part) No Army is ordered more comely then the times in Gods word, Dan. 10.1. And Gods people muſt learne to know that the times as well as the ceremonies and tipes teach of, ſo they lead unto Chriſt, for the Golden Chaine of times are faſtned to famous Pillars, as is prefixed to this Book.

N. 11. This prophecie was given] Read Eſai. 44. & 45. with Ezr. 1.1, 2. concerning Cyrus, his Letters Patents of building the Temple and City, and returning the people. But Cy • us (going to war in Scythia) was plagued for not leaving better order at home, that his Letters Patents were not throughly executed, for the good of Gods people, and Cambyſes, Da • ius, Hyſtaſpis and Xerxes, for queſtioning and damning the Patent, felt Gods wrath and their Kingdomes, Ezra 4. and 6.11, 12 Eſt 1. trouble in Dan. Hyſt court.

Ibid Sent the Jews home] The blood of Gods Covenant in Chriſt ſent them home, as from Egypt, ſo from Babel, Zach. 9.11. Col. 1, 20. the blood of the Covenant is our comfort in any diſconſolate condition.

Ibid. That year with a moſt remarkable Proclamation over an hundred and twenty Provinces] Then the Nations did hear of their demanding and enquiring of the way to Sion, upon the hope of the Son of man, his coming to ſhew the Kingdome of heaven to all Nations, and to ſhake even the heaven of Moſes policy, Jer. 10.4, 5. they preſented Sion in the duſt before glorious Babel, (and they then ought ſo to do, but not now) Pſal. 102.13, 14. So Moſes, and all the Nobles of all ages, Heb. 11.24, 25, 26 ye that have eſcaped the ſword, go away ſtand not ſtill, remember Jehovah a far off, and let Jeruſalem come into your mind, Jer. 51.50, Pſl 137.5, 6. So all ye that have eſcaped myſticall Babylon, go away ſtand not ſtill, remember Jehovah, and let the glory of the heavenly Jeruſalem, come into your mind, be ye ſeparate be at a diſtance in all holy zeal, ſtill come out from among them, touch nothing of theirs, neither Laws, nor their phraſe, nor apparrell, make a covenant, as Neh. 10. 2 Cor. 6.18. what if your name be put out as evil, remember Iſa. 66. • . John 9.34. and 16.2. 2 Cor. 6.17.

No. 3. And ſeal, that is, confirm all the vi • ons and Propheſies that he was the end all aimed at] Among many Propheſies that might be related, I will name now that of Jer. 31.22. The Lord hath created a new thing in the earth, A woman ſhall compaſse a man; that is, a woman Virgin. The holy Spirit of Chriſt proſecuteth the foundation of Doctrine, which he laid down in Moſes, of the bleſſed ſeed of the woman, Gen. 3.15. and of Shiloh Gen. 49. that a tribe ſhould not fail to Judah till Shiloh came. Now Judah being in Babel, and held captive, the Prophet doth from the Lord comfort them, that although they were in heavy calamities, and much diſconſolate, Jer. 30, 31.32, 33. chapters) yet Judah ſhould return, and have a policy to buy and ſell, and that Jeruſalem and Temple ſhould be built, and the Cities of Iudah inhabited, and that that New thing ſhould be accompliſhed, a woman Virgin ſhall compaſſe a man. All promiſes were made in Chriſt, and ſhould be yea and amen in him to the glory of God. And this is promiſed to be as ſure as the heavens order, that God would not fail of his promiſe he made to David and Iſrael (although Salomons houſe and Kingdome were ended) yea to all the elect from the beginning, in ſending Chriſt Ieſus to be born of a Virgin, and that in him the Church ſhould have unſpeakable conſolation. This made the people of God to be ſo refreſhed, as a man is by ſweet ſleep, Ier. 31 26

But Ieremiah told them not, nor any Prophet as yet, How long, (Pſal. 64.9.) that ſhould be for the performance, that was reſerved for a more fit ſeaſon, when they were to come from Babel, then they had the time told them by an angel from heaven, which did much heighten their conſolation, wherein all comfort was promiſed by that glorious meſſage of the angel concerning the Meſſias (compaſſed by the woman-Virgin) to perform all the promiſes, viſions, and Propheſies, by finiſhing and ending all ſin-offerings, and treſpaſſe offerings, and make by himſelf a reconciliation for iniquity, and bring in everlaſting righteouſneſſe by his perfect ſacrifice once performed: ſo by this Doctrine the godly were preſerved and ſtrengthened greatly in their faith and hope of Chriſts coming in this determined time.

And ſeing it is ſaid, Chriſt ſhall ſeal Viſion and Prophet, is taught that he ſhall reſtrain apoſtaſie through preaching his glorious Goſpel, that they fall not away as the Jews did, in that moſt grievous and almoſt univerſall revolt, in and from the dayes of Antiochus Epiphanes, Dan 8 13. and 11 30, 31, 32. Our Lord Jeſus Chriſt in his coming was the morning ſtar, and the SUN of Righteouſneſſe, and his brightneſſe did viſit us as holy Z • chariah ſaith, Luc. 1 7.8. For thoſe times were moſt deplorable in corrupting all holy Doctrine, as it was greatly darkened by theſe three Shepherds, Zac. 11. concerning the holy Trinity, the ſons inco • nation, his death and reſurrection, and concerning juſtification, and all Moſes polity, as all the Epiſtle to the Hebrews ſheweth. But the Lord Jeſus, and his Apoſtles from him, made all clear again.

Alſo this Propheſie of the angel from heaven, was wonderfull to the comfort of the people of God under their preſſures by Perſia, Javan whole, and Javan parted. This Propheſie is marvellous, if we conſider the times. Oh who is ſufficient to expreſſe the things of Gods bleſſed word.

Ibid. N. 3. Everlaſting righteouſneſſe.] The mentioning of everlaſting righteouſneſs, juſtification, redemption doth ſhew the Law made nothing perfect, but was ſponſorious, and an introduction to a better hope in Chriſt, for Chriſt by his own blood entered once through the vail, that is, his fleſh, into the holy place, into the very heavens, to appear now in the fight of God for us, and obtained eternall Redemption, Heb. 9. For it is not poſſible that the bloud of Bulls or Goats ſhould take away ſinne (Heb. 9. and 10) or give enterance into the heavens, but the blood of Chriſt did Col. 1.20. and in this faith all the faithfull from the beginning of the world died, and went to the heavenly City, and countrey and inheritance, Heb. 11. and Col. 11.12. And all the faithfull evermore knew this our bleſsed Mediatour, to be Jehovah our juſtifications, Jer. 23.6.

No. 4. Suffered not for himſelf, but for us.] Zachariah ſaith, they ſhall mourn, and be in bitterneſſe when they conſider this, as they did in Mark 16.10. Acts 14. and 2.37. which is an hiſtory to the Propheſie of Zac. 12. And ſo ſhould we conſider and do. This Text of Daniel is a fit Meditation for preparation when we come to the Supper of the Lord.

N. 6. Therefore the appointed time] As in Moſes, the Law had an expreſſe day and hour for their ſacrifices, even from the beginning: ſo it was no leſſe needfull to have from God an expreſſe warrant, when ſacrifice ſhould be ended: ſpecially ſeeing all the world was bound to regard ſacrificing at Jeruſalem, ſo long as it was to continue if they hoped for Gods favour. And alſo to know moſt exactly when the Jews Prerogative did end, and the partition-wall ſhould be broken down!

Ibid. Is not a triviall, or an uncertain thing] Talk no more ſo exceeding proudly, let not arrogancy come out of your mouth, for Jehovah is a God of knowledge, and by him actions are weighed, and times pre-ordained and determined, 1 Sam. 2.3. Acts 17.26.

N. 8. Ceremonies broken down] Chriſt ſhook the things made with hands, and ſettled the polity of his Kingdome in the heavenly Jeruſalem, Dan. 2. & 7. Hag. 2. Apoc. 21. Heb. 12.27. There is the Throne of the Son of David, Apoc. 4. & 5. & 22. 1. Luke 1.31.32, 33.

Ibid. Perpetuall devaſtations] In the Viſion of Ezek. 1. although terror of fierie deſolations, and captivity for ſeventy years, yet there was a Rainbow in the viſion, to ſhew that God in wrath remembreth mercy; for there was a return, but for the deſolations by the Romane Infidels in Daniels and Zachariahs Propheſies, and our Lords. ſpeaketh, Mat. 24. no Rainbow mentioned; and conſider the phraſe of ſp • ing, out Levit. 18. 28. Num. 31. ult. after the chana anites were ſpued out, the • ever returned: ſo it hath the Jews who ſhall never return and to be in ſuch a condition, as we are taught now adayes. Heare O ye people, O all ye.

Ibid. As with the Flood of Noah] The men of the old world, reſiſted the holy Ghoſt, the Flood deſtroyed them, and ſo the Jews reſiſted, and a flood of miſeries hath ever followed upon them to this day. Acts 7.51. The Apoſtle remembreth Noahs and Sodoms ſtory to the Circumciſion, and ſo doth Judas Thaddeus, v. 14, 15. of the judgement of the old world, when the Lord came with thouſands of his holy ones to plague the old world, faith was ſcant found on the earth; ſo in the overturuning of the Kingdome of Iudah: and ſo at our Lords firſt coming, the Church was in a ſad condition of ignorance and hereſies, by the means of the wicked Shepherds, Zac. 11. And before our Lords ſecond coming, there will be another apoſtacy after a Reformation, when faith will be ſcant found on the earth, Luke 18. for it is ſaid, the ending of the world ſhall be like the ending of the old world Mat. 24. The times ſhall exceedingly degenerate into outward ſhews of bodily exerciſe, and into atheiſticall ſcoffing and ſecurity, Mat. 25.3. 1 Theſ 5.1.2, 3. 2 Pet. 3. and ſo it was afore the deſolation of Jeruſalem, by Nebuchadnezzar, 2 Chron. 36. And upon that generall defection the Lord Ieſus will appear in the clouds with his mighty angels. Chriſt will not come in a glorious time of Reformation, but in a time of generall defection.

No. 10 And we in the Lords Supper do proteſt, &c.] The Bread and Wine in the Lords Supper, is a Seal of ending Moſes polity, given by the Creatours wiſdome and authority. The end of Moſes Ceremonies could hardly be taught the Jews. So God by an angel of light and glory gave them words for that to reckon ever ſince they came from Babel, how for they were year by year to the Redemption by our Lord, and to the end of the ſhadows, that muſt flee away, and be cancelled, Cant. 2. Col. 2.14. And therefore let all Gods people mark diligently, that the ending of Moſes Ceremonies required as certain a warrant, as their beginning had, even for the very laſt day. And ſo ſtand the angels words clear in their own ſimplicity for ending of them. And the Authority of the Lords Supper ſtandeth upon that, when Bread is given for the bodies of Sacrifices, and Wine for their blood. All ſoundly learned, and of ſtayed judgement, will refuſe all colour of learning that contradicteth. In the words of an honeſt man ſpoken in like ſort, (as the angel ſpake to Daniel) none would doubt what ſhould be the true meaning. The more to blame are we, who pervert the words of the living God, to make Queſtions thereupon, to ſet light by the Rock of our ſalvation, as though one thing might be ſpoken, and another thing meant. Mr. Broughton, Sede • Olam. 18. aſsert. 2. upon Dan. 9.

Ibid. No. 10. Death once performed] the Epiſtle to the Hebrews by Chriſts fore-ſight, was written of purpoſe, to teach this, and convince the contrary. As Popery is full of Paganiſme, So it is of Judaiſme.

Queſt. 4. and Anſwer. The forty nine Thouſand.] Who are thus deſcribed in Daniel.

Michaels people. The Saints of them, The high Trinity. The ſtars of heaven, Dan. 8. The holy people. Daniels holy people. The Army of heaven. Their Religion, the truth and the holy Covenant. The Temple called the Sanctuary and the holy. And chap. 7.25. mark that verſe. Glorious holy mountain.

Theſe terms cannot belong to the State of the Jews of theſe laſt dayes, Heb. 1.1. for theſe 1580 years, for theſe are proper and peculiar phraſes to them of the old Teſtament, when as yet the partition Wall was not broken down, and the Gentiles were not as yet brought within the Covenant, when not as yet the veſſel was let down from heaven, Acts 10. therefore onely the Jews State for the time of the Seventy Sevens is the afflicted in Daniel, chap. 2 and 7.8. & 10, and 11 & 12. by the image and four beaſts. All theſe terms are in the Propheſie of Daniel.

Ibid. Left Babel for Jeruſalem] the hope of the SON OF MAN, who ſhould come with the clouds of heaven, and have Kingdome, power and glory over all Nations, and for ever perſwaded them to leave Babel, Dan. 7. Ezra 1. Jeruſalem the beauty of holineſſe ever loved and longed for, and laboured for by the Saints.

Queſt. 5. and Anſw. And Jews before the ending of the Seventy Sevens] the glorious Propheſies of Iſaiah, of Amos, of Dan. 2 & 7, and 9. &c. &c. of the Kingdome of Chriſt made all the Nation of the Jews to expect it, as Luke 17.20. and 19.11. and 23.51. Acts 2. John 1. they by Daniel looked the Kingdome of heaven ſhould appear, though moſt of them knew not in what manner, through miſunderſtanding of the Scriptures, Acts 13.27. Luke 24.21. Their falſe Teachers had greatly clouded all holy Doctrine.

Queſt. 6. and Anſwer. That did hate and cruelly mock.] Many a time have they afflicted me from my youth, (ſince their peregrination In Egypt, Ier, 2 1.3. Ezek. 23.3.) may Iſrael now ſay, Pſ. 129 yea the Church may ſay this from the firſt to the laſt. It began in blood, and hath grown up by blood, and ſhall end in blood, as it was redeemed by blood. Let the godly when they come to the Lords Supper think on this, and ever prepare for trialls, and take up the croſſe.

Qu. 7. and Anſ. And to ſpeak ſtout and weariſome words.] Apoſtaſie from Gabriels holy Doctrine, Dan. 8. and 9. and 11.12 chapters, conſider. Judahs manners, in profaneſs, adultery, perjury, violence, &c. In brief for not remembring the Goſpel-Law, that Chriſt gave in Horeh for all Iſrael, Mal. 4. Theſe things ſhew, that they ſhall ceaſe to be of the holy City for this, diligently read Haggai, Zachariah and Malachi.

Ibid. Great oppugners of all Gabriels heavenly Meſsage.] They were zealous Miniſters of traditions, mens precepts and bodily exerciſe: they were ſerious in trifles, and trifled in ſerious things. (The frame of ſpirit of all ſuperſtitious hypocrites, Col. 2.) They made falſe gloſſes on the holy Text, and great enemies to the Goſpel, &c. They are followed ſtep by ſtep of the Popiſh faction and their friends. But thoſe that love. the ſhining glorious appearing of our great God and Saviour Jeſus Chriſt will abhor to be like ſuch hypocrites, that do all to be ſeen of men, that care for nothing but pompous out-ſides, and bodily exerciſe, (opus ex ernum operatum) yet mannaged with great ſhews of humility, with great ſhew of wiſdome, and great ſhews of zeal, and neglecting the body, and defended by Phariſaicall, and Locuſt-Scorpion cruelty, and by cogging, and dice-play Doctrine in all craftineſſe, Eph. 4. Such did, and do hold Chriſt and his Doctrine Anathema: It was ever ſo with the ſeed of the ſerpent, ever ſince God ſpake, Gen. 13.15. and ſo it will be to the end. Mark what the Chriſt the angel of Gods preſence ſaid of old, And if ye ſhall deſpiſe my ſtatutes, or if your ſoul abhor my judgements, ſo that ye will not do all my commandements, but that ye break my covenant, Levit. 26.15. Deut. 7.10.—and repayeth them that hate him. Obſerve what Malachi ſaith, that Chriſt will be refiners fire, and Fullers ſope, to the three Shepherds, (whoſe ſoul abhorred Chriſt) and their Doctrine, which he was in Mat 5, 6, and 7. chapters, and chap. 23. and ſo he was to the Churches of Aſia, Apoc. 2, and 3. and in all other, by his apoſtles, and ſo to this day he is to all traditioniſts, &c.

Queſt. 8. and Anſwer. And thought upon his name to glorifie them.] The four beaſts ſucceſſively afflicted the people of God; yet obſerve what is ſaid for their conſolation, Dan 7.18. That although the beaſts ſhall take away the earthly Kingdome of the Saints, of the moſt high Ones, (the holy Trinity) yet they ſhall poſſeſſe the Kingdome for ever, yea for ever and ever: The loſſe of the one is the enjoyment of the other. So all that follow their faith are ſaid to be partakers of their inheritance in light, Col 1.12. Pſal. 36.5. with this note, conſider the former notes of the immortall State of the faithfull, them in heaven, and the family of heaven, Epheſ. 1.10. and 3.15.

Queſt. 9. and Anſwer. —hanged that Courtier and Favourite Haman.] Let fawning and flattering Courtiers, that have a ſecret ſting againſt the godly, and wayes of holineſſe, remember this man their predeceſſour, and likewiſe Doeg, that miſchievous and deceitfull tongue. Achitophel, that acute oracle of counſell, Shebna the Treaſurer, a fautor of atheiſme, and all debauched courſes, Iſa. 22. and thoſe Princes and Preſidents that could find no quarrell againſt gracious Daniel, but for the Law of his God. And thoſe Deputies, that by plauſible pretences, lies and ſlanders, did inſinuate into the hearts of the Kings of Perſia, to damn the glorious Letters Patents of Cyrus King of Perſia, and thoſe counſellours, that were penſioners to hinder the Goſpel, Ezra 4. And thoſe Courtiers, that would have the King to put Jeremiah to death for preaching the word truly, and at laſt put him into a • miry dungeon, &c. Now that you may ſee Chriſt rules in Princes Courts, in the midſt of his enemies: he rooted out Doeg, Pſal. 52. Achitophel, ſeeing his projects took not, hanged himſelf. Shebna was baniſhed, and a godly officer ſubſtituted in his place. And for thoſe Princes and Preſidents, we ſee their ſudden deſtruction, Dan. 6. conſider Pſ. 9, 10. The ſword, famine, and peſtilence met with Jeremiahs accuſers. And as wrath came from the fierie Throne upon the Kings of Perſia; ſo it fell, we may be ſure, on their creatures, Dan. 7.

Ibid. Had no right nor portion, &c.] That ſpeech of the truly Noble Nehemiah, that famous, godly, and honourable Courtier, is full of piercing terrour, and a brave conteſtation to affront the ſtouteſt ſtomacks, that hinder the welfare of Sion. And theſe Texts will further explain it, Phil. 3.2.3, 4 Eph. 2.10, 11, 12. Jer. 10.16. Apo. 12.14, 15, 19. if no porttion among that part of Gods family on earth, then no portion with the other part of the family in the heavens.

Ibid. Ieruſalems polity.] Nehemiah genealogized the people, that none, but of the true faith, and poſterity of Abraham might dwell in the holy City, or have communion with them in holy things, Neb. 9.2. ſo they were genealogized in the Lambs book of Life, that are Citizens with the Saints in the Ieruſalem, that is above, Apoc. 3.12. and chap. 7. and 21. Heb. 12.23. Pſal. 87. But the unclean in faith or life, are ſhut out, Neh. 6.63, 64, 65. Ezek. 13.9, Apoc. 20. and 12. Iſa. 4 3, Let every man know if he will enter into life, he muſt ſhew his genealogic, Iohn 3. 1. &c. 1 Iohn 3. Ti • . 3. Many Gentlemen glory much if they can derive their genealogie from Anceſtors, from or beyond the conqueſt of England, by King William; which it may be they and their Anceſtours had little in them worthy of commendation. But never think of any of theſe things in Gods Book, eſpecially of the Genealogle of our Lord Ieſus Chriſt, who became man to adopt us the ſons of God. If Nobility and Gentry could ſhew that they follow in regeneration the ſteps of faith and holineſſe of the ancient Patriarks, Prophets and Apoſtles, then it were glorious, whereas all their lineall ſucceſſion is but vanity, being inflamed with idolatrous, and ſuperſtitious laſciviouſneſſe and following Cains ways. What eared Iſaiah, Ezekiel, Iohn Baptiſt? Our Lord when the Iews boaſted of Abraham, that they came of him, Iſa. 57.3. Ezek. 16.3. Iohn 8.44. Mat. 3. Chriſt ſaith to the unbelievers and hypocrites, Ye are of your father the devil. Men that hate Chriſt, and his word, and his ſervants, their genealogie is from Satan and Cain, 1 Iohn 3.12. and the faithfull, theirs is from Abraham, yea from God and Chriſt, Gal. 3. 7.29. and chapter 4.31. Iohn 1.13. Let all Phil: 3. be conſidered with this note.

Queſt. 10. and Anſw. N. 1. And tormenting ſorrows.] Note ſome ſpecial God gave over into the hands of one another, and into the hands of: their Kings, the Herods, and the Ceſa • s, Ioſeph Liber 13. chap. 19. &c. Then Chriſt brake both his ſtaves, by which they were ſtrengthened, he brake the ſtaffe of beauty, bereaving them of the duty of his Ordinances, and brake alſo the brother-hood of Judah and Ephraim. And much of this came to paſſe when the tribe of Levi cared not for the ſacrifice-hood, and would be Kings contrary to Jacobs, and Moſes will, Gen. 49. Deut. 33. Then they and others became Sadduces, and killed 50000 Phariſees. This is the fruit of hereticall Doctrine and mens Traditions. The poore of the flock that waited on Chriſt, and valued him above all, obſerved theſe things, Zac. 11.

Ibid. For as they abhorred Chriſt.] As their fore-fathers moved Chriſt to jealouſie by revolting to idols, ſo they did by mens traditions, and falſe Doctrine, which is as bad as idolatry: yea it is idolatry and vanity, Deut. 32.21. compare with Rom. 10.19.1 John 5.21. Obſerve how the Apoſtle Paul citeth that Text of Moſes. They deſpiſed the eternall Son, and his righteouſneſſe, the new and living way: Bodily exerciſe was not the living way, and ſo they deſpiſed God the Father, 2 John 9 but that brought upon them the day of violent fire and wrath to the utmoſt, as it is ſaid, deſpiſers wonder and periſh, Acts 31.41, Heb. 10.27. 1 Theſ. 2.19. Falſe Teachers, and their deceived never prized nor admired Chriſt and his word, read Phil. 3.

Queſt. ibid. N. 2. with utter and finall deſolations] Your houſe, that is, the Temple ſhall be doſolate while the world ſtandeth, Mat. 23. Luc 13. And this came to paſſe about 40 years after our Lords aſcenſion. Not ſuch a deſolation and tranſ •• gration, as was at Shiloh, or at Jeruſalem by Babel, or as that three years, & half by Antiochus with reſtauration, but utter deſolations: as experience for 1500 years. The affliction from Egypt had a fore-told limitation, ſo had Babels, ſo that of Antiochus, and Iſraels proper glory was limited, Dan. 9.24. But how carnal Iſraels affliction is not limited, and earthly Canaan, and Jeruſalem, ſhall never have proper and peculiar glory.

Queſt. 11. and Anſwer. They ſhall never be reſtored.] Let Ezk. 16.43. to the end of the chapter, be well conſidered, both for the captivity to Babel, and the utter deſolations by Rome, as Ezekiel compares Iudahs ſtate with Sodoms unrecoverable, ſo our Lord, both to Sodom, and to Noahs flood, Mat. 24. mark well, Num. 33. ult. Again note, where the Apoſtle ſaith, Sacrifice and offering thou wouldeſt not have, &c. by a coſequent he meant, Neither would he Temple, City, and Kingdome, which were all figures till the time of ſetling. Chriſt ſhould be and was the building in which God would delight, and therefore theſe ſhadows ſhall never be reſtored, unleſſe we ſay Sacrifice and offering ſhall. Why, do we not, as Mr. Finch and Mr. Brightman, &c. make the Jews expect things ſeen and temporall? No no, they will rejoice to be of the holy City from heaevn, and will never care to make a corporation. in the Low • Jeruſalem.

Ibid. Then any countrey or Citie in the World] Then they will believe the doctrine of their apoſtle Peter (the Apoſtle of the circumciſion) as their Godly forefathers diſperſed in Pontus, Galatia, Cappadocia, Aſia, Bythinis, and Chaldea; and mind the heavenly inheritance, that is uncorruptible, and undefiled, and that fadeth not, and the ſpiritual Temple, 1 Peter 1. & 2. and 2 Pet. 1.19, 20, 21. How ſweetly doth the Apoſtle draw them from their carnal ſenſe of Ezekiels propheſie, under the terms of Canaan, Citie and Temple. So the apoſtle to the Hebrews draws them to the heavenly Government of Chriſt in the Jeruſalem Celeſtial. And that the Low-Jeruſalem, & all that hold of the policy of it, now ended by the Son eternal, were briars and thornes, and near rejection, curſing, and the deſtruction of violent fire, and wrath to the utmoſt; compare 2 Sam 23.1. to 7. with Hebrews ch. 6. & 10. As their fore-fathers did, ſo the children: as Stephen laies that heavy crimination on them.

Ibid. The Lamb is the Temple] Seeing the Lamb is the Temple, and that he deſtroyed the material Temple, and all the politie of it: for if the Prieſt-hood be changed there muſt be of neceſſity a change of the Law: old things are all paſſed, Then ſurely it is abominable to have Prieſts, Altars, Sacrifices, Candles, Incenſe, Copes, Linnen Ephods, Muſick, Diſtinction as of Moſaical daies and times; as Reſts, Jubilees, new Moones, diſtinction of meats, annointings, &c. in our Eccleſiaſticall adminiſtrations: yea, or an Eccleſiaſtical politie anſwerable to Levi of a ſubſervient Clergy, under one univerſal high Prieſt on earth. Chriſt our Statute-Maker hath forbidden all Levitical ceremonial worſhip, Iohn 4. There is no Typical ceremonie left unto us in his New Teſtament but the two Seals of the covenant of the New Teſtament, and Gods Worſhipe • s muſt worſhip him in Spirit and truth; Spirit is oppoſed to bodily exerciſe of our carnal hearts; Truth, is oppoſed to the ſhadows, rites, types and ceremonies by which Chriſt ſaith, The hour was coming that the Father would refuſe to be worſhipped. And the Son, by whom the Father ſpake taught none ſuch to be repeated; much leſs others by man to be invenced They are tyrannical eccleſiaſticks that force ceremonies Col. 2.

Before Chriſts coming, the Wiſdom of God, as the old covenant needed, inſtituted many types and ceremonies, but the fulneſs of time being come, two ſigns, ſeals and memorials, Baptiſm and the Lords Supper were ordained. Seeing the Lord God of hoſts even the Lamb is the Temple, and we all with open face, ſee the ſhining of the Sun of righteouſneſs; all Moſes Ceremonies, and others of mans invention ſhould be left: It is elſe as if we were ſtill under pupillage, and now it is bondage from which Chriſt hath juſtified us, that is, made us free. The ſervants of Chriſt in theſe things muſt not be the ſervants of men, but ſtill contend and fight the good fight, for the utter aboliſhing what he hath aboliſhed, and what in his laſt Will and Teſtament he never bequeathed nor commanded, Gal. 4. Greek Fathers began the Name Prieſt and high Prieſt, to be fitted to their doctors. But in the end the gangrene crept to ha • m unſpeakable, that Satan by Turk and Pope ruled the world. For the god-Pope, the high Prieſt of the Papacy he made a Moſaical ſubſervient Clergy, He made another peculiar holy Citie • : He made Prieſts and annointed them, and Prieſts muſt ſerve at an altar, and an altar muſt have a ſacrifice, then his Prieſts muſt have holy garments of miniſtration, and ſo copes came in, and holy Temples, &c. many as well as Papiſts ignorant of the Scriptures think it not amiſs to retain many ceremonies of Moſes, (which the Son of God commanded for a time) not knowing he came in the fleſh to do Gods will and to aboliſh thoſe his own ordinances: Innocent the third maintained that the Ceremonies of the Law were not aboliſhed. And all popery is exceedingly leavened with this hereſie. Due Pleſſis in his Treatiſe of four Books of inſtitution, pa. • 1. Lib. 1. chap. 7. It is a denying of Chriſt in part to uſe any of Moſes ceremonies: muſt it then be religion to uſe any humane ſignificant ceremonies in Gods worſhip?

Queſt 13. and Anſw. N. 1. wicked marriages.] Judah hath dealt treacherouſly and an abominotion is committed in Iſrael and Jeruſalem: For Judah hath profaned the Holineſs of Jehovah, which he loved, and hath married the daughter of a ſtrange God: Jehovah will cut off the the Maſter, and the Scholar out of the Tabernacle of Iacob, although he offereth an offering to lebovah of Hoſts. Treachery, abomination, and profaneneſs, Mal. 2.11, 12. Ezra 9. & 10. N • h. 13. conſider Ioſuah chap. 23.6, 7, to 12. For the word of God and Marriages: wicked women of high place; and wealthy, a grievous evil to the Church of God.

N. 2. The open or viſible Church.] Moſt men care not for Gods holy and plain religion, 2 Kings 17. Ezek. 20. The greater part in open policy careth but for his life. As in Salomons time, all were of great ſhew, but ſoon after his death Ephraim turned all, but Iudah, to Worſhip calves, not God: So great Conſtantine helped the Chriſtians, but few of his men cared for God. Our own age and Countrey ſhewes the ſame. All our nation generally had a liking of the Goſpel both the Magiſtrates, and the Miniſtery, all the daies of Queen Elizabeth, and the beginning of King Iames his Reign, England remembred the flames in Smithfield, &c and 88. and 1605. But towards the later end of K. Iames, and in K. Charles his reign how degenerare?

N. 3. Wicked ſacrifices and falſe Prophets] All apoſtaſic commonly began at the Sanctuary: the greater part of the Prophets and Prieſts did moſt wickedly, and were become hypocrites. From them wickedneſſe went into all the land. They were blinde Leaders, ſleeping Dogs, dumb dogs, preſſing their own dreams. The preaching of the true Prophets was in horrible contempt, with them: Such were Hananiah, that taught revolt, and Shemajah the Neclemite, the Dreamer, that reputed Ieremiah for a mad man, and would have had him tortured. Achah and Zedekiah, thoſe two lecherous villains that propheſyed lies: that man pleaſer Ʋrijah, 2 Kings 16. Amaziah that would not have the tell-troths, the true Prophets, to come to the Kings Court, nor to preach in the Kings Chappel, Amos 7. Pahſhur, that put Ieremiah in the Gate-houſe, and in the ſtocks. Eliaſhib that profance and treacherous Prelate, Neh. 13. compared with Mal. • .11, 12. and thoſe Prieſts that nothing but the bloud of the Prophets would quench their thirſt. And thoſe Prelates that convented the Son of God, and his Apoſtles before them, impriſoning, whipping and murdering them; &c. &c. But as the eye of Chriſt is in Princes Courts; ſo it is, be they aſſured, in the Courts of his ſanctuary; although ſuch think Chriſt hath forſaken the earth. And when his jealouſie began to be poured out, it began at the Sanctuary, Ezek. 9.6. Read Ier. 28.29. what came to Shemajah, Hananiah: Achah and Zedekiah were roſted in the fire, fellowes full of burning Luſts, burning was their end, as Sodomites. Amaziahs wife plaied the whore (and in Gods holy ſeverity of judgement given over to filthineſs) which made him to have many an heavy ſigh, when he went up to his Altar at Bethel, to officiate, a plague of all terrour when God puniſheth ſin with ſin: as Hoſe • 4.14. Amaziah his ſons, and his daughters ſhould be ſlain, and himſelf muſt go into captivity. Pahſhur was made Magormiſsa • ib, and the bloud of Chriſt, and his Servants was heavy upon thoſe Kains, &c.

Ibid. N. 3. Alwaies falſely accuſing and perſecuting the Godly] Elias, Ieremiah, and Amos were accuſed as troublers of the Church and enemies of the State: and the cauſe of famine, &c. whereas thoſe, and ſuch were the props of the State, and mourned and prayed for the people, Jeremy 7 & 18. And note it again, who did accuſe but the R R F F and the apoſtate Nobility of their times, Ieremy 26. & 38. 1 Kin. 17.1. & 18 17, 18. Amos 7.10. Ier. 29.26. and ſo it was in our Lord and his Apoſtles, and ſo it was and hath been in our times. The wicked Prieſts and Prophets were ever the cruelleſt enemies of the Saints: they made many Widowes, impriſoning and killing their godly husbands for not hearkning to their dreams, and lies, and mens precepts, and for not putting into their mouths, Ezek. 21. Mich. 5. Hoſea 9. Lament. 4.13.

Ibid. N. 3. flattering Princes and People.] They made their Kings glad with their wickedneſſe, and Princes with their lies: for they were ſo deluded, that although the Prophets and Prieſts made merchandize againſt the Land, they would never acknowledge nor mark it, Jeremy 14.18. Hoſea 7. Jeremy 6.14. Lament. 2.14. They healed the hurt of the daughter of my people, ſaith Chriſt, ſleightly, ſaying, peace, peace, when there was no peace. They walked in lies, and ſtrengthned alſo the hands of the wicked, that none returned from his wickedneſs. They ſmooth their tongues, and cauſe my people to erre by their lies and lightneſs They were the occaſion of all profaneneſs, cruelty, and hypocriſie in Princes and People. And at laſt all might ſee, that thoſe dirt-daubers of their untempered mortar, they were they, that brought miſery and ſhame to the State, Ezek. 22.

N. 4. The abuſe of ſweet peace, and health, &c.] Theſe are promiſed as bleſſings of Obedience to the faith of the Son of God: bleſſings of the covenant of grace in him; as godlineſs hath the promiſe of the things of this life, and of that which is to come, Levit. 26 Deut. 28. Pſalm 81. Eſay 1. Thoſe were not bleſſings and curſes, to the Church, for doing, or not doing a covenant of works, but for believing, or deſpiſing the Son of God, as Mediatour, Exod. 23. and would not have him to reign over them.

N. 4. Pride, idleneſs, wantonneſs, &c.] Eſay 2. & 3. & 5. & 2 S. Eccleſs. 10.16, 17, 18, 19. Amos 6.1. men in times of peace and plenty quickly fall away. Think of Salomons and Conſtantines times, ſo it is ſaid, Jeſurun waxed fat and kicked; Thou art waxed fat, thou art grown thick, thou art covered with fatneſs, then he forſook God that made him, and lightly eſteemed the Rock of his ſalvation, Deut. 32. Eaſe ſlaies the fooliſh, and the proſperity of fools deſtroyeth them, Prov. 1.

Queſt. 14 and anſw. How many years hath Palmoni] Palmoni an attribute of Chriſt, Dan. 8.31. much to be meditated. He numbreth our tears, and wanderings: He numbreth the hairs of our head: He numbreth the Stars: He numbreth the times in the holy Scriptures in a moſt pleaſant frame, by the ages of holy Fathers, by promiſes and types, by Sabbaths and Seavens: and he will teach us ſo to number our daies that we may apply our hearts to wiſdome.

Ibid The Sun in his Tabernacle] The Suns chronicle draweth all along to the Sons righteouſneſs. It is not a ſmall matter in conſideration, that the whole frame of the Celeſtial Orbs ſhould be ſo wheeled by him that made day and night, Summer and Winter that the Suns journeys ſhould be ſo guided that all Iſraels ſtories do fall out in time according to their ceremonies, to be the harmony of all the Bible, and the joy of Chriſtianity; of this very thing David the ſweet ſinger of Iſrael, and the other Prophets did joyfully ſing and ſpeak, and made many heavenly ditties and compariſons, Pſalm 8. & 19. & 103 21, 22. & 119 89, 90. Pſalm 136. 7, 8, 9. & 148.3. Jeremy 31.35 36. & 33 20. &c. A godly Mathematician ſhould conſider this. Profance, abominable hath been, and is the endeavour of ſome men to teach us of Chriſts coming, by the building of Rome, by the Archontes or Mayors of Athens, by the foot-races, and horſe-races, &c. of the Satanical games of the Olympiads of the Heathens: as gameſtry is much prejudicial to godlineſs, ſo this heatheniſh gameſtry-doctrine to the holy Chronologie of the bleſſed book of God.

Ibid. Queſt. and anſw. 14, Ru • his race as a ſervant] The Suns name in Hebrew is Shemeſh, a ſervant, to perform ſervice. 1. Eſpecially to the ſecond Adam, as all are his Servants, Pſalm 8. & 119.91. And 2. in him to the Church holding ſincerity, Joſ. 10. And it ſhall not ſmite thee by day, nor the Moon by night, Pſalm 121 And 3. to all the world through his general good providence. Deut. 4 Mat. 5. And 4. that mankinde ſhould not worſhip that which the creator hath made their daily ſervant.

Queſt. 15. and anſw. Dyed in a Jubilee year] The Jews never kept in their own land any more a Iubilee, for 40 years after our Lords death, Titus Veſpaſian raced to the ground, Citie and Temple, and ſold the Jewes as flaves. This came to paſs as our Lord foretold, Deut. 28.68. Zac. 14.1, 2, 3. Matth. • 4. Luke 21. & 23.28, 29, 30. Read Ioſephus on the wars of the Jewes.

Ibid. will be to Iſrael in a jubilee] They might well caſt this to be ſo: by the Seavensy Seavens, which did 490. years foretel the death of the Lord of Glory.

Ibid. Remiſſion.] Or freedome, or Juſtification: our holy Apoſtle (ſeeing the fulneſs of time) more fully and gloriouſly, addeth, Wiſdome and Sonctification, 1 Cor. 1.30. if the Son ſhall make you free, then are ye free indeed, John 8. He that was before the beginning, and promiſed from the beginning did appear to deſtroy, unlooſe, diſſove the works of the Devil, 1 John 1. & 3. This expounds Geneſis 3.15. He gives liberty to the Captives, Eſay 61. Rom. 7. then was the juſt captivity delivered to go to his heavenly poſſeſſion, and to the heavenly familie of our Father which is in heaven, Lev. 25.23.

Remember ye the Law of Moſes my ſervant, which I commanded unto him in Horeb, for all Iſrael, with the ſtatutes and judgements, Mal. 4.

Obſerve well this concluſſion of the old Teſtament: the Written Word, the glory and inheritance of the Saints, and let them moſt highly account thereof: The ſpirit of Chriſt foreſeeing the falſe doctrine of thoſe three Shepheards, Zachary 11. and the afflictions of the Army of heaven in the daies of the fourth Beaſt, and the iron Legs thus forewarned the Elect Daniel 7. & 8. & 11.28. to 33 & 12.3, 4.10. This text of Malachi well minded, would ſtop the prattle now a daies, that Moſes Politie was a covenant of works, and not a covenant of Grace in Chriſt.

CHAP. X.

Shewing how God ordered the Several Captivities of his people for the planting of Religion among the Heathens as a preparation to the Covenant of Grace under the Goſpel.

QUeſt. 1. How was Gods providence ſeen {in bringing about famous matters) concerning the People of Iſrael, and that the Heathens of Noes families might have a general preparation for the daies of Chriſt?

Anſw. 1. The Jewes being carryed to Babel, the Land of Nimrod, of the houſe of Cham, were a great means of good to thoſe heathens, for the knowledge of the true God, and of the faith of the Meſſias; for they were bidden to ſay when they came to Babel.

Thus ſhall you ſay unto them, the Gods that have not made the heavens and the earth; The learned ſay this verſe of. Jer. 10. is in the Chaldean Language. they ſhall periſh from the earth, and from under theſe heavens, Jer. 10.

We are alſo to conſider that many Jewes believing the prophets, that their countrey ſhould become under Babel, fled into other Countreys, where they would have Synagogues.

2. Daniel being advanced and famous in Nebuchadnezzars Court, did inform the King very much of the true God, in his opening of the dream of the image of four mettals, upon which the King acknowledged the God of Iſrael, and preferred Daniel over the province of Babel, and above the wiſemen of Babel, Dan. 2.

3. Daniels three noble couſins, Hananiah, Azariah, and Miſhael, denying worſhip of Babels gods in the preſence of King Nebuchadrezar, that mighty Monarch, and at the Aſſembly of ſuch an huge concourſe of peoples, nations and languages, at the dedication of the golden Image, and upon their denyal to be caſt into the burning furnace, Who by faith eſcaped the violence of fire, Heb. 11.34. And the Kings proclamation, over every nation and language, ſetting forth the praiſe of the God of Iſrael: and that none ſhould ſpeak amiſs of the God of Shadrach▪ Meſhac, and Abednego. Theſe things muſt of neceſſity cauſe great conſideration among the heathens, ſeeing alſo the King made their cauſe more famous by their advancement.

4. Daniels opening the dream of the Tree: The Kings proclamation over the world, unto all Nations, Peoples, and Languages, that dwell in all the earth, in which telling of his own abaſement for ſeven years, and of Daniels opening of the dream, would cauſe the nations to think better of the Jewes although captives. And Daniel being at the opening of the dream, a famous Courtier of thirty five or thirty ſix years ſtanding, and a great favourite, had and would ſtill tender the cauſe of his own nation.

5. Another proclamation concerning Daniel chap. 5. (being now an old Courtier, and an attendant on three Kings) upon the reading and expounding the hand-writing on the Wall, and upon that, inveſting him again with great authoritie.

6. The glorious prophecy of the Seavensy Seavens of the preciſe year and day, and hour of the death of Meſſias to end all Moſeh's politie, was a light to all the Eaſt, as thoſe Noble Sages who came from Perſia, as we may gueſſe, knew by the prophecy of Daniel that the Son of man,Matth. 2. the king of the Jewes ſhould come in the clouds, and in humiliation for our Redemption: the image of four mettals, and the four beaſts being beaten to duſt, and caſt into the fire, Dan. 2. & 7. That then a glorious heavenly kingdome ſhould be erected over the world. And we muſt advert the confluence of the Jews from every nation under heaven to Jeruſalem, Luk. 19.11. upon the ending of the Seavensy Seavens looking for the kingdom of heaven then to appear. Daniels prophecies of the Seventy Sevens and the utter aboliſhing of thoſe four kingdomes by the birth of our Lord, gave them that knowledge.

7. The prophecies of Cyrus to be a Conquerour of Babel, and a reſtorer of the Church, Eſay 44. & 45. & 46.11. & 48.15. naming him long before he was born for the convincing, inſtruction, and comfort of Cyrus himſelf, of Iſrael, and of the Nations, Noes families, that Jehovah the God of Iſrael, was the true God. The Jewes having Synagogues among the heathens, could tell of theſe things of Cyrus to them, and by this means, many might be won to the faith, as it is ſaid Eſay 45.6.14. They ſhould come to the Eaſt and VVeſt to the Politie of Iſrael, and leave their idols. The godly Jewes reading and believing their own Prophets, might be as Prophets to the heathens: and hiſtories do ſhew that the Jewes were skilful in prophecy.

8. The overthrow of Babel by Cyrus and Darius, and upon that, the firſt year of Cyrus a Proclamation over one hundred and twenty Provinces, where Jewes were ſcattered, of a general ſubſidie to ſend them home with Riches and Honour, Ezra 1. The godly Jewes being among the heathen, by theſe matters, and others, could and might well ſpeak of comfort to many of them for ſalvation, that they might ſtill liſten for the ending of the Seavensy Seavens, when God would piti • them in Chriſt, for that liberality towards his people for their Braſſe, God gave them Gold: for Iron, Silver: for Wood, Braſſe: for Stones, Iron: and made their Officers, Shalom, Peace: and their Exactors, Tzedek, Righteouſneſſe, Eſay 60. For their carnal, Chriſt gave them ſpiritual things. Obſerve whence is the Gold: and beſt clothing, Apocal. 3.18. one hundred and twenty Provinces paid a Subſidie for the relief of the people of God, one hundred and twenty Jewes converted them to the faith, Acts chap. 1.8.15. and 2.1, 2, &c.

9. Daniels continued advancement under Cyrus and Darius, and by faith ſtopping the mouths of Lions, Hebrews chap. 11.33. And Darius, his proclamation unto all people, Nations, and Languages of the true God, and of his everlaſting Kingdom, and gracious adminiſtration, which proclamation was occaſioned by Gods miraculous ſaving his ſervant from the Lions: this would give them to conſider of ſuch a glorious martyrdome.

10. The conſpiracy of Haman, From Eſthe • s daies all tribes are called Jews, and it may be afore. Ier. 44. and his Sonnes (the laſt known off ſpring of Amalek) againſt Gods (a) people dwelling in one hundred and twenty ſeven Provinces, who by faith eſcaped the edge of the Sword, Hebrews chap. 11.34. Letters of Commiſſion going into all thoſe Provinces to deſtroy them? and again Letters of Commiſſion ſent by Poſt to contradict the former, that the People of God ſhould be delivered, and to ſtand for their lives. Theſe things made the Nations and Languages better bethink themſelves, and to conſider more of Iſrael, ſo that many became Proſelytes. In thoſe one hundred and twenty ſeven Provinces we are to think, the Jewes had Synagogues in divers places, in which they performed holy exerciſes of Religion, and ſo alſo might make many Proſelytes, which gave further occaſion to thatI know the proper Machiavil, was but of late years: but Satan their Maſter and ſuch have been from the beginning. Machiavilian Statiſt, and Atheiſt Haman to plot againſt them, and to accuſe them to Ahaſueroſh, that is, Darius Hyſtaſpis, Eſth, 4.

There is a certain people ſcattered abread among the people, in all the Provinces of thy Kingdome: and their Lawes are divers from all people, neither keep they the Kings Lawes. Therefore it is not for the Kings profit to ſuffer them. If it pleaſe the King, let it be written, that they may be deſtroyed: and I will pay ten thouſand Talents of Silver into the Kings treaſuries, &c.

All theſe things are remarkable that the Heathens might more willingly hearken to the Jewes, and might very well ſay to them, as Zachariah ſaith, That ten men ſhall take hold out of all languages of the Nations, even ſhall take hold of the skirt of him that is a Jew, ſaying, We will go with you, for we have heard, that God is with you. Obſerve, Zachariah chap. 8.20, 21, 22, 23. But that was chiefly fulfilled in the Apoſtles. How many did hang upon the skirt of one Apoſtle Saint Paul? Not Ten, but many a ten thouſand in Aſia, and Arabia, Achaia, Macedon, and Theſſaly, &c. When he cauſed the Goſpel of Chriſt to abound from Jeruſalem round about unto Illyricum, and alſo to Rome, &c. Read 〈◊〉 Corinth. 11.28. Romans 15.19. Colloſ. 1.6.

11. The interchangeable Wars of the Kings of the North and South, of the houſe of Japheth, Dan. 11. cauſed the Jews to be more ſcattered into all quarters, and where they came they had Synagogues in divers Cities, as the new Teſtament ſheweth: and by the occaſion of thoſe Wars, the Greek tongue began to be almoſt univerſal and familiar, that the Apoſtles might more conveniently publiſh the Goſpel, and write the new Teſtament in Greek.

12. Gods providence over-ruling Kingdomes, and State-policie:This 12. Obſervation is often noted by Mr. Bro. one of the Kings of the South, Ptolomy Philadelphus, commanded ſeventy two Interpeters, learned men among the Jewes, to tranſlate the Old Teſtament into Greek. This was a ſpecial Preparation and means of good to the apoſtate families of the Sonnes of Noah, that they might be perſwaded to embrace again the faith of Sems Tents, Zachary 8. ut ſupra. Theſe things ſhew that Chriſt was great over Gog, Ezek. 38.23. & 39.21.

Annotations upon the Queſtions and Anſwers of the tenth Chapter.

N. 3. Hananiah, Azariah and Miſael.] Theſe noble Worthies that hated Babylons idolatry, with burning zeal doth teach our Nobles to hate myſticall Babylons idolatry, and ſuperſtitions, that crucified Chriſt, that pierced his hands and feet, and would nail all feet and hands from walking in Gods wayes, and working in his truth.

Ibid. who by faith eſcaped.] That glorious ſentence for ſalvation, The juſt ſhall live by faith, which Habbakuk ſpake to comfort the Saints in the captivity of Babel, and in all after times, yea it was the ſtay of their heart ever ſince it was ſaid, Curſed is the earth for thy ſake &c. And the ſeed of the Serpent ſhall bruiſe the heel of the holy ſeed, Ge. 3.15. Faith ſtayeth on the rock of Iſrael, God in Chriſt was the rock of their heart and portion for ever, Pſal. 73. another Scripture faith, Truſt ye in Jehovah, for in Jah Jehovah is the rock of all ages, Iſa. 26. And again, My God is the Rock, in whom I will truſt, 2 Sam. 22.3, 32, 33, 47. And the terms of the New Teſtament are agreeable; it is ſaid, Ye believe in God, believe alſo in me; for he is the Rock. Mat. 16.1 Cor. 10. And they are pronounced happy that truſt in the Son, Pſal. 2. and curled that make fleſh their arm, Jer. 17. And gracious Hannah ſaith, there is no Rock but our God, 1 Sam. 2.

Ibid. The violence of fire.] By faith they looked to things not ſeen, they by faith knew, that JESUS the Son of God by the blood of the Covenant would ſave them from the wrath to come, the vengeance of eternal fire, the ſecond death, 1 Theſ. 1.10.

N. 4. Would ſtill tender the cauſe of his own Nation.] Daniel a Subject maketh a golden ſtate for the Church under tyranny: ſo did honoured Mordecai Heſt. 10 Good Stateſ-men ſeck the wealth of the Saints: ſo did Eliakim, when he was ſubſtituted in Sh • baaes place, Iſa. 22. Obadiah was of great and good uſe in Achabs Court, 1 Kings 18.13. Nebemiah a noble pattern of courage, fidelity, and zeal to God and the King: forget not holy Joſeph, none of theſe were temporizers, Pſal 122 and 132.1, 2, 3, &c. Remember Ahikam, and thoſe Princes, that had ſomeliſe of Religion left in them, that ſaved the holy Prophet from the blood thirſtie Prieſts, and falſe Prophets, Jer. • 6.

N 6. As thoſe noble Sages, who came from Perſia.] Daniel ſo tendered of Princes, and ſo Religious would cauſe the myſterie of Chriſt to be known in the Court and Palace at Suſan, as Saint Paul in C • ſars Court, Phil. 1. Daniel, a pattern for young and old Courtiers: and ſuch ſhall find more favour at laſt, both of God and their Prince, then they that flatter with their lips, Dan. 8.2. Suſan was in the Province of Perſia or Elam.

N. 8. Of a generall Subſidie.] Daniel, a wealthy ſubject, doubtleſſe, would further help in this matter, his care for the returned would anſwer the effects of his prayer, Dan. 9. as Mordecai did afterward further the cauſe of Chriſt, as Eſther 10.

N. 9. And by faith ſtopping the mouths of lions.] Daniel knew by faith, that the Son of man would ſtop and deliver us from the mouth of Satan, that roaring lion, the accuſer of the brethren, who goeth about ſeeking whom he may devour, whom reſiſt ſtedfaſt in the faith, knowing that the ſame afflictions are accompliſhed in your brethren which are in the world, 1 Pet 5.9.

N. 10. Offſpring of Amalek] Amalek was of Eſau, who with his poſterity deſpiſed the bleſſing of the Goſpel, and hated the Iſrael of God, even to Herod, To this ſtory of Haman the Agagite, of Amalek, we muſt remember, Exod. 17.15, 16. and Num. 24.20. of terrour to all apoſtaticall fierce perſecutors of the holy ſeed.

Ibid.—They eſcaped the edge of the Sword.] They knew by faith, that the MESSIAS, the King would by his death fruſtrate the counſell of Satan, and all the power of darkneſſe, and deliver all the children of God from the bondage and fear of death, and ſpoil and triumph over the principalities and powers of darkneſſe, the ſpirituall wickedneſſes, even all the Legions of Devils that war againſt us concerning ſuper-celeſtiall things, Eph 6.

Ibid. Letters of commiſſion.] this ſtory fell out about ſeventeen years before Zachariah propheſied, that he might well ſay from God, He that toucheth you, toucheth the apple of his eye, Zac. 2.

Ibid.—Atheiſt Haman, to plot againſt them, and to accuſe.] See how Satans ſeed fol • owed Hamans project, Acts 16.20, 21, 22. and 17.5, 6, 7. And all times have not neither will want ſuch ſhameleſſe liars, and curſed dogs, that accuſe the Saints to Princes, Hoſ. 7.3. The Locuſts and their King, and their friends were ever moſt vigilant and ſedulous in this thing; and no marvell, for Sathan the accuſer of the brethren dealt ſo againſt the holy One of Iſrael, Luc. 23.2. Their throats are open ſepulchres, the poiſon of aſps is under their lips▪ But our Lord and his apoſtles, though few and mean were better ſubjects to Ceſar, than their lying, numerous malitious adverſaries. Acts 17.7. and 24.5, 6, 7. &c. Oh that Princes and Nobles would ſearch into matters, that they would read Gods Chronicles with diligent ſtudy, as it is their duty, Deut. 17. They would find all to be falſe, that Haman ſpeaks againſt Mordecai and the Jews, mind a ſtory, 2 Sam. 16. flattering Ziba tells a moſt ſhamefull lie: too many ſuch about Princes, that accuſe honeſt ſubjects, and make Princes treſpaſſe againſt their Subjects, as good David did, that gave Mephiboſheths lands away upon a falſe accuſation. But David ſaid he would do otherwiſe, in ruling the Common-weal: He ſaid, he would ſing of mercy and judgement, and that a ſlanderer and a liar ſhould not be in his Court, or roiall City, Pſal. 101. But alas, alas, what with ſycophants, and backbiters, and gifts, as lying Ziba preſented to David, 2 Sam. 19. Kings and Nobles treſpaſſe againſt the faithfull of the Land, and remove Landmarks. It is pertinent to confer Dan. 6. that wicked men can find nothing for the moſt part againſt the Saints, but concerning the Law of their God: as it was then, ſo it is now, Acts 16.20.21. 1 Pet 4. Let none of you ſuffer for evil-doing, but as a Chriſtian, &c.

Ibid. And their Laws are divers from all people.] What Laws? none but the holy Scriptures of the bleſſed God: thou adverſary and enemy, thou wicked Haman. See the contrary in good Princes and Nobles, that good and truly noble and Royall Darius, Artaxe • xes, and his privy counſellours, who honoured the Laws of the God of heaven, he knew that Gods Laws were not hurtfull, but profitable to him and his Government and that his ſubjects ought to walk in them. View his letters patents well, which he never queſtioned nor revoked, that King and his counſellours, let them be patterns to their Peers, Ezra 7

Ibid. Neither keep they the Kings Laws.] There your Lorſhip hit 'em: they will not obey the Kings Laws. The idiome now of profane and ſuperſtitious hyocrites ſelf-willed in humility. Help O eternall, they have ſaid with our tongue we will prevail, our lips are our own, who is Lord over us, Pſal. 12. and 120. Iſa 57. Pſal. 131.18. Let the lying lips be put to ſilence, which ſpeak grievous things proudly, and contemptuouſly againſt the righteous, and make their own tongue to fall on them, Pſal. 64. Acts 17.6, 7.

Ibid. And I will pay ten thouſand.] But Lord Haman, this ſum of money would not have recompenſed that great dammage, that the King would have ſuſtained, no not in the bondage, much leſſe in the deſtruction of ſo many honeſt, and •• l • thfull ſubjects, and ſo it was told you to your face, you know when, Heſt. 7 ſhall voluntary gi • ts and contributions of ſuch droſſe Statiſts corrupt the breaſts of Princes, to make and confirm the Decrees and Canons, &c. to undo their b • ſt ſubjects, abſit, abſit, Eſ. 10.1. Pſal. 94.20. Prov. 25.4.5. wherefore heareſt thou mens words, ſaying, David ſeeketh thy hurt? Now therefore, I pray thee, Let my Lord the King hear the words of his ſervant—If Jehovah have ſtirred thee up againſt me, let him accept an off •• ing but if they be the children of men, cu • ſed be they before Jehovah, for they have driven me out this day, from abiding in the inheritance of the Lord, ſaying go ſerve other gods, 1 Sam. 7.4 and 26.

CHAP. XI.

Shewing why there were no more Prophets after Malachy to our Lords incarnation.

FOr the better underſtanding of the reaſon, three things muſt be well obſerved.

1. The times of Daniel concerning Chriſt and his Church, and the exact time of our Lords death.

2. Concerning the church of the Iews ſtanding or falling in theſe times.

3. Concerning concerning the enemies of the church, in theſe three things the times will be coincident, which muſt be diligently obſerved.

Firſt, touching Chriſt, and the exact time of his death, it muſt be remembred,The Seventy years of Babels captivity ending, Daniel h • d this meſſage from heaven. that the Lord God had ſent an holy angel from heaven to Daniel with that heavenly Meſſage of the Seventy Sevens of years, wherein MESSIAH the King ſhould finiſh treſpaſſe-offerings, and end ſin-offerings, and make reconciliation for iniquity, and bring in everlaſting righteouſneſſe, and ſeal Viſion and Propheſie, and that MESSIAH the holy of holy ſhould confirm the Teſtament for Iews and the Many, and ſhould end Sacrifice and offering by his moſt obedient ſufferings and death, giving himſelf a ſweet ſmelling ſacrifice of ſavour to God for our Redemption, Dan. 9.24. &c.

This Propheſie foretold the year, moneth, day and hour of Meſſiah his death, the angel Gabriel at the time of the eenng ſacrifice or ninth hour came then to Daniel, to tell him that at the Seventy Sevens the Meſſiah ſhould ſuffer, and his Propheſie was performed and fulfilled at the ninth hour of the day, for then our Lord gave himſelf a Sacrifice for the ſins of the Iews and the Many of all Nations, and ſaid all was finiſhed, when he yielded his holy ſoul into the hands of the heavenly Father.

2. We muſt know that Daniel knew all the holy Doctrine of the angels Meſſage, but the time of fulfilling all viſions and Propheſies, for the exact time of Chriſts death. No Prophet ever told that time but Daniel: this muſt be adviſedly condered. Now when the Church of God had the time of Chriſts death exaxctly foretold, which Kings, Prieſts, and Prophets, and all godly did deſire to ſee and hear This gave the faithfull abundant ſatisfaction.

3. When Daniel had ſuch glrious Propheſies of ch. 2. and 7. and 8. and this bleſſed Revelation from heaven, in chap. 9. for the rejoycing of the hearts of the people of God,They forſook Bahel to go to Jeruſalem, though in the duſt. Pſal. • 02.14. This company that returned were precious feed for after times. Pſal 126. Haggai end Malachy ſhew, that the meſſiah ſhall ſ • ddenly come to the ſecond Temple, before it be deſtoyed, ſo they open Dan. 9.24 &c. then 49000 with Zorobabel were perſwaded to forſake Babel in hope of the coming of the Son of Man, in the clouds of heaven, and to have Kingdome, power and glory over all Nations, Jeremiah ſheweth that the deliverance from Babel, ſhould be more glosious than that from Egypt, Jer 30. and 31. and 32. and 33. excellent things are ſpoken for the returned from Babel, but Daniel onely tells the time of the death of Chriſt.

4. When David had thus declared the exact time, then Haggai further con • ecrated the returned againſt their diſcouragements, that the Temple Zorobabel built, ſhould be of greater glory than Salomons, becauſe the MESSIAH, the deſire of all Nations ſhould come and fill it with his glorious preſence, by teaching in it, doing miracles in it, and in it, give peace to all the Iſrael of God.

Likewiſe Zachariah, commenteth much on Daniel, that Zion and Jeruſalem ſhould rejoice becauſe the King of Iſrael was coming, but in a lowly manner, as our Lord tol them, the Kingdome of heaven did not come in him, with great ſhews of outward obſervation, and he told them of the undervaluing King MESSIAH, how he was bought and ſold, as for a ſlave, for thirty pieces of ſilver: this expounds Daniel, for the ſufferings of Meſſias, yet at that day he would be a fountain for ſin, and all uncleanneſſe unto all the godly families of Judah, and Levi, for the inhabitants of Jeruſalem, and all faithfull, as Daniel ſheweth, Chriſt ſhall ſuffer, ſo Zachariah ſheweth, the bleſſed ſhepherd ſhall be ſmitten, and the flock ſhall be ſcattered; theſe things ſhew the ſufferings of Meſſias, not for himſelf being juſt, but for us.

6. Daniel having ſhewed of Meſſiahs confirming the Covenant for Jews and the many of all Nations, Malachy expoundeth this, ſaying from the riſing of the SUN unto the going down of the ſame, the name of the Lord ſhould be great among the Gentiles. Alſo he ſheweth of Meſſiah the meſenger, of the covenant in whom they delighted and expected. Alſo he ſheweth of him the SUN righteouſneſſe ſhall appear with healing in his beams, and propheſieth of John Elias the Baptiſt; to be Chriſts Meſſenger, to prepare the way for his coming: and the Nation of the Jews were ſo taken with John Baptiſt; that they thought he was the MESSIAH; for that time had many thoughts and queſtions.

7. Daniel foretold the deſtruction of the low Jeruſalem, as with the Flood of Noah, in the next generation after the Seventy Sevens were ended at our Lords death, Zachariah ſaith the ſame, Zac. 14.12. that it ſhould be very terrible: Alſo he ſheweth of the heavenly Jeruſalem, the new Jeruſalem, ſo Eſai 2, 1, 2, 3. Micah 4 • 1.2. Eſai 54. ſpeaks of his glory. Titus Veſpaſian deſtroyed the low Jeruſalem forty years after our Lords aſcenſion, and the Lord Jeſus gave them an aſſured token of the ſame, Luke 21.20.

The Church ſtanding. Secondly, touching the Church of God, eſpecially the faithfull rejoiced to think of the determined time of the Seventy Sevens, and did calculate the years ſince their return from Babel, ſo that they could not miſſe to know the time of MESSIAH his coming. And nothing was ever objected againſt our Lord or his apoſtles about the time. Zac. 11.11. The poore of the flock ſtill waited for the accompliſhment of all things, eſpecially the godly families of the houſe of Nathan (Salomons brother by Bat • ſhebah) that came of Zorababel, All the god evermore waited for Chriſt their bleſſed hope, Iſa. 25.9. now much more. And as they did thus for his firſt coming, ſo ſhould we for his ſecond coming, and with more joy, but alas; and the godly families of the houſe of Levi, chiefly them of Shimei: and old father Rabbi Simeon greatly waited for the Meſſiah, the conſolation of Iſrael, and ſo did that old Matron the Propheteſſe Anna, of the Tribe of Aſer, who ſpake of MESSIAH in that Synod, to all that looked for Redemption in Iſrael and Jeruſalem: So ſhe and Simeon, Zacharias, and his wife Eliſabeth, and the bleſſed Virgin, with many others, bleſſed and praiſed God for the performance of his promiſes: all the godly now know that the Kingdome of heaven was come, and that was John Baptiſts theam, Mat. 3.

2. As Anna was godly, ſo her father Phanuel, and it ſeems his father was godly, tnd believed the Doctrine of the Seventy-Sevens, for he ſpake to his children of ſeeing God in the fleſh, Phanuel importeth ſeeing of God, or we ſhall ſee God. Jacobs ſtory hath Peniel, & Panuel, Zac. 4 • Luke 2. Gen. 32. And gracious Anna cried, grace, grace, to the righteous branch, & to the Lamb, the true Temple. The birth of Anna was about the 54th Seven; her fathers might be in the 47th ſeven, & his fathers might be in Antiochus Epiphanes time, about the 40th ſeven. To theſe we muſt conſider of the houſe of Zarobabel, he had two ſon, Abihud, and Rheſa, Mat. 1. Luke 3. of Abihud theſe, Sadoc, Theſe lived in the time of Ianan whole and Ianan parted. Achim, Eliud, Eleazar, Matthan, Jacob, Joſeph, the husband of Mary. Of Rheſa theſe, Mattathias, Maath, Nagge, Eſli, Naum, Amos, Mattathias, Joſeph, Janna, Melchi, Levi, Matthat, Ely Mary. Theſe might be contemporary in ſuceſſion with the former godly, under the Kings of the North and South.

3. I do deſire ſomewhat to inlarge. The godly returned from Babel, were a foundation of glorious mercies to the Church, they were a godly ſeed, and left a godly ſeed, which held on ſucceſſively, how godly were they in Ezra, Nehemiah, Eſther, Haggai, Zachariah and Malachi. It were too long to gather all that might be ſaid.

Firſt, by the gracious Proclamation of Cyrus, the returned, as they had Jeruſalem ever in their mind, ſo now their faces looked thitherward,Jer. 51.50. Pſal. 102. though it was deſolated in the duſt, yet they preferred it before glorious Babel, and other ſtately Cities and Palaces in Chaldea, or Perſia, 2. Being come the incumbent neighbours of Samaria, &c. did envy them, therefore they builded the altar, and offered ſacrifice, calling on the name of Jehovah, the everlaſting God, as Abraham, Iſaac, and Jacob, their godly forefathers had done. 3. Set on Temple work, and being hindered, upon better opportunities ſet on the work again with great courage, as Ezra 4. and 5.

4. In the ſecond return by Ezra ch. 7. and 8. what a godly company came with him?Many mo returned afterward. Zac. 8, what faſting, prayer, and thanksgiving uſed they. 5. When Ezra, being come, ſaw their unequall yoking in marriages with infidels, how did they repent of it with godly humilation, and amend it by putting away their ſtrange wives, and the children by them? Doubtleſſe, a ſharp coraſive to fleſh and blood. An holy ſeed in the Church of God is moſt precious, that is, Gods end, and ſhould be our intendment.

6. In Nehemiah, is ſeen how full of courage, labour, and diligence they were in building the wall of Jeruſalem, and how God did comfort them in reproaches of the enemies. 7. Upon the complaint of the oppreſſion of one another, theſe evils were repented of and amended. 8. Their reverent demeanour in the exerciſes of publick Ordinances, in teaching, prayer, hearing of the word, all done with much love, rejoycing and thanksgiving, very imitable. 9. Kept ſolemn faſts. 10. Made ſolemn renewings of their Covenant, and for the maintenance of the worſhip of God 11. Conſ • der their loving aſſociation to come out of the Cities of Judah, one of ten to dwell in J • ruſalem. 12. Holy care taken for the Sabbath.

13. In the book of Eſther, how many godly were in 127 Provinces? What faſting, prayer and thanksgiving was among the Jewes, who by faith Eſcaped the Edge of the ſword, Hebr. 11, 34. of that cruel bloudy maſſacre intended by wicked Haman.

14. It is ſhewed in the Prophet Haggai, they obeyed in teaching of the Lords meſſage, and were careful to promote the building of the Temple.

15. Zachary declareth they humbled themſelves in hearing of the word, and turned from their ſinful courſes againſt Gods holy Worſhip, and love to one another, and did love peace and truth.

16. The inhabitants of one Citie did exhort the inhabitants of another City to the Worſhip of God.

17. Yea, the Jews having Synagogues in all Countreys ſhould make many Proſelytes, and take hold of the skirt of him that is a Jew, and be of Iſraels Common weal, to learn the faith of Sems Tents.

18. They had great zeal againſt falſe Prophets, Zachary 13.

19. Malachi ſheweth what an holy ſeed the returned were that although there were many Hypocrites, and Atheiſts, Wantons, Sacrilegious, among them, yet there were many godly that feared the Lord, and ſpake often one to another to incourage in godly waies: Mal. 4.1. and the Lord God took notice of their Godly communion, and they were a bleſſing to themſelves, and the State of Iſrael: and the Lord God promiſed many comforts to them: but a day of wrath was comming which ſhould burn the wicked up as an Oven.

Ioſuah was 〈◊〉 a ſelf Seeke • to grappl • what he liſ • for his grea • ſervice, by the Elders granted 〈◊〉 he requeſt Ioſuah 19.50. of their godlineſs, meekneſs, courage zeal, wiſdome, &c. Looking into the manners of the people to amend what was amiſs: they were not ſelf-lovers, nor ſelf-ſeekers, and would not ſuffer their ſervants and attendants, to oppreſſe or grinde the people (not like them in Amos 4.1.) that is a great matter to be obſerved in a Common-weal.

20. Zorobabel lived long, but Nehemiah longer, near to the end of the Perſians, to be a Noble Corrival againſt Sanballat, who alſo lived long, to ſee Alexander the Great. Theſe things I write to ſhew what a godly ſeed, the returned were, and ſo continued to the end of the Perſian Monarchy.

21. And the fruit of theſe comforts went on the dayes of Antiochus Epiphanes in many godly called,Dan. 7.18. Saints of the moſt High. Antiochus times reach to about two hundred and eighty years of the Seventy Sevens. Dan. 12.3. Daniel prophecied that in the dayes of Antiochus there ſhould be wiſe and faithfull Teachers that did inſtruct many, and turn many to righteouſneſs.

22. That although thoſe daies of Antiochus were the ſaddeſt times that ever Iſrael before had, yet Chriſt had noble Worthies that ſtood to the Truth, and did not ſhrinke for Sword,Dan. 11.33. Heb 11.35. Flame and Captivity, that they might enjoy the better reſurrection, to ſhine like the Stars, for ever and ever. And this godly ſeed ſtill ſucceſſively ſprang up to our Lords daies in the godly Families, as hath been noted: For Daniel 12.4. ſheweth that thoſe times would cauſe much action among the godly:Daniels book a treaſury of Wiſdome for the time of the 77. and ever, Dan 12.4. and Daniels book for the time of the Seaventy Seavens, was a wonderful treaſure of wiſdom to teach them knowledge for many occurrents: many did ſearch throughly, and knowledge did much increaſe. Theſe times of Javan in the Kings of the North and South, were times of much agitation on all ſides and occaſions. Thus far of the holy Seed for theſe times, which were • he ſubſtance, and ſtay of the State, as others formerly for their times, Eſay chap. 6.13.

of the falling away from the faith of many in Iſrael. II. Daniel ſpake, as of many particular events touching the Kings of the North and South, ſo of the Apoſtaſie of the viſible Suns of the Church, of many in Iſrael which came to paſſe in thoſe ſad calamitous times of Ptolomy Philopater, K. of Egypt, and in the daies of Antiochus Epiphanes King of the North. Daniel ſheweth how many were drawn away by Philopaters allurements, and became lawleſs. VVhereas other of their Brethren being conſtant in the faith had great deliverance,Dan. 11.14.3. Macca. and the apoſtates ſhame and diſgrace.

Of Antiochus it is recorded, Thus by oraf • and deceit, he did prevail againſt many of the Jews, and made them forſake the holy Covenant, and with theſe he had intelligence, how to do miſchief againſt the faithfull, and the Temple, and Jeruſalem. Daniel ſheweth the viloneſſe of his wicked King, chap. 8.24, 25, and chap. 11.28, 30, 31, 32, 33. Let the godly Reader ſee the Commentaries of Mr. Broughton on Daniel.

Zachariah foretold of the Civill Diſſentions among the Jews, and how they would oppreſſe one another,Thoſe three wicked Shepherds, with the former falſe Prophets, were thieves and robbers, but the ſheep did not hear them, Joh. 10. Dan. 12. and forſake the Law of faith given by Chriſt to Moſes, and follow hereſies. There were three wicked Shepherds that hated ſound doctrine, and made falſe expoſitions on the holy Text, and many fables, and many traditions, and did not cleave to the Law that Christ, the Angel of Gods preſence, gave to Moſes at Horeb, with the Statutes and Judgements; Malachy 4. This fulfils ch •• which Daniel foretold, That although Godly Teachers did turn many to righteouſneſs, yet the wicked would do wickedly, and none of the wicked would underſtand.

Wherefore God gave them into the hands of one another and into the hands of their Kings, the Levitical Kings, Vid. Tremel. on Zach. 11. and the Herods, and the Caeſars. Malachi ſheweth that Saddwoiſ ••• was beginning in his daies, c. 3.14.15 which greatly increaſed.

This was a ſtrong faction and prevailed much againſt the Phariſees, that they made ſad and woful Tragical ſlaughters, of one another:Gen. 49. Deuter. 33. and many of their High Prieſts were of this faction. The Prieſts would be Kings, not remembring Jacobs and Moſes Teſtaments. Jacob ſhewed that of right, Judah ſhould have the Government of the State: Moſes ſhewed how the Tribe of Levi ſhould be exerciſed; but they neglected the Prieſhood, and the covenant of the Prieſthood, therefore the imprecation of Moſes fell on them.

Then Chriſts brake both his Staves: Beauty and Binders: The Beauty of his Ordinances, they had till about theſe times,Zach. 11.10. Dan. 11.35. & 12.10. which now were grieveuſly corrupted, therefore God deprived them greatly of that Glorious Mercy, and in his anger brake the ſtaffe of ſtrength. They deſpiſed the godly Teachers that had ſuffered ſore afflictions many waies for the faith of the truth: Therefore God gave them over into the hands of wicked Shepheards, that never ſought their Good, Zachary 11.15, 16, 17. So Achab for deſpiſing Michaiah, was given over to believe four hundred lyars to his deſtruction: So under the new Teſtament, 2 Theſſ. 2.

As for Chriſts other Staff, Binders, We muſt remember that Ezekiel had prophecied that when they returned from Babel, Judah and Ephraim ſhould be as one Stick in his hand and ſo they were after the return:But we muſt know many of Judah and Iſrael continually returned. as Zac. 8. & 9. & 10. For of the fourty nine thouſand that returned Ezra 2. Ten or twelve thouſand were of the ten Tribes, and this unity continued all the time of the Perſians, and to about one hundred and fifty of Javan, conſider, Zachary 9.13. how they conjoined: But for their apoſtaſie, Chriſt brake this Staff alſo, that the Brotherhood of Ephraim and Judah, was almoſt utterly diſſolved. The event of which was borrible diſtractions, emulations and contentions very ſad and grievous. The poor of the Flock, as is noted, obſerved all theſe things, Zachary 11.11.

Miſerable and deplorable was the State of theſe times, and which continued until our Lords daies. And when He came he ſealed Viſion and Prophecy by teaching, and ſound expoſitions of the Law, and ſo much reſtrained this apoſtaſie, by himſelf, and his Apoſtles by him; and cleared all holy Doctrine, and opened the truth of the Scriptures how, and of whom the Prophets,Luke 24.2 Theſ. 2.1 Tim. 4.1, 2, 3 2 Tim. 3.1, 2, the Pſalms and Moſes ſpake, and the faithful believed. This apoſtaſie was as dreadful, and in many things like the apoſtaſie of the Lawleſſe man of ſin, for the ſixt, ſeventh, eighth, ninth, tenth, eleventh, twelfth, thirteenth, fourteenth Centuries, then the fourteenth Century the Lord and Saviour Jeſus Chriſt began to conſume with the breath of his mouth that Wicked Romilus; and the glory of Chriſt continued more and more to this day; bleſſed be his holy name of all the Saints for ever.

Thirdly,Of the enemies, of the Saints the Jewes. Concerning the Enemies of the people of God in the times of the Seavensy Seavens.

1. Daniel foretold what troubleſome times ſhould befall the returned from Captivity, under the Perſians, for Seaven Seavens, that is fourty nine years, both to them that returned, and to them which were not yet returned. In thoſe Seaventy Seavens, by the returned the Temple was builded, and the City Jeruſalem re-edifyed, with the wall and diſtinction of Streets.

Ezra and Nehemiah ſhew what troubles they had by the Seed of the Serpent in performing thoſe Noble Enterprizes. And for them not returned, the book of Eſther ſhewes the cruel and malitious intendment of that wicked Haman the Agagite, of the poſterity of Amalek. The Perſians reigned eighty years, after the Seaven Seavens, they reigned in all one hundred and thirty years.

Alſo Daniel foretelleth how Javan in Alexander ſhould afflict.The King of the North was that Gog and Magog Ezek. 38. & 39 Alſo how the Kings of the North and South. The Ten hornes collaterally ſhould long afflict. This Daniel ſheweth by an Hiſtorical Prophecy in many particular events to the daies of Ptolomy Philopater, and Antiochus Epiphanes, The 8.10, 11. & 12. chap. of Daniel are all in the time of the ſeventy ſeavens. and Ptolomy Epiphanes: all that time of Javan in thoſe Kings of North and South, they were a Beaſt horned to gore the people of God, and had Iron legs to trample under foot the pleaſant Land, that is the Land of Iſrael, Immanuels Land.

But after Antiochus Epiphanes, the Fourth Beaſt, Daniel 7. failed much of the ſtrength of his hornes,Before and after Antiochus Epiphanes death, Chriſt ſtrengthened, Iudah and Ephraim againſt Iavan, Zac. 9.13. and the legs of the image, Dan. 2. were day now, as Iron; partly ſtrong and partly brittle, and ſo continued, till at laſt Kittim the Romans poſſeſſed all, as hath been noted.

The Kings of the North the Seleucidae reigned two hundred ſeventy years, the Kings of the South, i. e. Egypt, reigned two hundred ninety four years: But we muſt underſtand the years of theſe Kings of North and South were contemporary. So theſe ſtories of the Medes and Perſians, Javan whole, and Javan parted, will reach 430 of the Seventy Sevens, and the other 60 years to our Lords death, for the moſt part the Romanes ruled. If the godly Reader will make uſe of Mr. Bro. Commentaries on Daniel, the preface thereof will ſhew him the Kings of Perſia, and the Kings of Javan, their number and ſucceſſion, and the number of their years, and all theſe Kings are to be confined within the compaſſe of the Seventy Sevens, all the ſtories, both of the four beaſts, Dan. 7. and of the four mettalls, of the image, Dan. 2. Mr. Bro. is ſo large in his Expoſitions of Daniel, that there is not need of inlargement at this time. Alſo let the Reader mark his Conſent of Scripture, for the orderly diſpoſing of the times.

Furthermore, they ſhould not have nor needed any moe Prophets, for that they ſhould be greatly ſcattered ſhortly after Malachies dayes, and their State continuallly ſhaken for hundreds of years (before the holy incarnation) by the interchangeable warres and victories of the Kings of the North and South:Mal. 4. therefore the Law of Moſes was ſo ſtrictly enjoined to them to remember it, which would have preſerved them from all thoſe errors and apoſtaſie they fell into.

Again the Hebrew tongue after the return from Babel, ceaſed from common uſe: even the returned ſpake a mixt language, as Nehemiah ſheweth: ſo they ſhould have no more Prophets for the Hebrew tongue. And we are to mark the lively Providence, touching the families of Scripture, Babel, the eldest wicked monument, Mr. Bro. in his notes on Dan. 5. which was built to the great ruine of all the godly families, by Nymrod the Nephew of ourſed Cham, to the great grief of SEM and Japheth, whereupon Adams tongue was made 70. of one. Which Babel ended the Jews language, the firſt tongue, that it was common in no Kingdome after that. And the greek tongue ſhortly after Malachies dayes, became to be the moſt common tongue in the world, that the the apoſtles did uſe it, and write the New Teſtament in it.

Furthermore, for Jews, that look for ſuch Prophets, they ſhould conſider, that Jeruſalem and the Temple ſhould have utter,The Rulers and people of the Jews did not know the meaning of their own Prophets, Act. 13.27. All the Prophets, and the Law prophepropheſied untill Iohn, Mat. 11.13. ſo our Lord and his apoſtles ſhall propheſie in his ſpeeches, and their writings, untill our Lords ſecond coming. and finall deſolations in the nea • generation after the Seventy Sevens, and ſuch Prophets were to be no longer than Iſraels Prerogative laſted, which was at the ending of the Seventy Seven • : for it is ſaid, God hath in theſe laſt dayes ſpoken to us by his Son, who hath told us all thing, and ſealed viſion and Prophet for the old Teſtament, and hath given by himſelf, and by his apoſtles, viſions and propheſies, for the new Jeruſalem to the end of the world in his new Teſtament. Therefore thoſe that now look for new apoſtles, Prophets and miracles, do and will run into all vanity and errour, as the Jews did, that regarded not the clo • ing up of the Propheſie of Malachy, and for us of Japhets families of the new Teſtament, we are charged to remember the commandements, and words of the holy apoſtles our Lord Jeſus Chriſt, which charge not being obſerved, the Church fell into errours, fables, and Doctrines of Devils.

Thus, I ſuppoſe we, may ſee they needed no moe Prophets to foretell the exact time of Chriſts death, John Baptiſt was a great Prophet, but he pointed with the finger, that Chriſt was come, and the chief point of his Miniſtry, was to prepare the peoples heart for Chriſt, that in him they might be bleſſed, and ſaved from the curſe that was coming on the diſobedient: ſo old Simeon, with Zachurias and Anna a Propheteſſe did declare Chriſt was come, of whom Daniel and all the Prophets ſpake, and John-Elias, the Baptiſt, preached to all Iſrael, ſaying, the Kingdome of heaven is come, as Daniel had foretold, chap. 2. and 7, and 9.

Briefly ſum up the premiſes, ſeeing the holy angel from heaven had told Daniel in the Seventy Sevens of the exact time of the death of the MESSIAH, to end Sacrifices and offerings, and of the four mettals in the image, and of the four beaſts, and of the wicked Kingdomes that were taught by them, and of all them to be deſtroyed by the birth of the Son of Man the MESSIAS, that is, Babel, Medes and Perſians, Javan Whole, and Javan parted, and the afflictions by them on the ſtars of heaven, the Jews, and of the full date of Iſraels peculiar glory, by the utter deſolation of the City Jeruſalem, and the Temple, and that Ezra, Nehemiah, Eſther did comment on Daniel, and that Haggai, Zachariah and Malachy, had reproved the ſinnes of their preſent age, and alſo had much enlarged and opened Daniel in many things to the dayes of the coming of the Son of Man. Now no more Prophets needed, Mal. 4. but onely to remember the Law of Moſes, the ſervant of the Lord, which he commanded unto him in Horeb, for all Iſrael, with the Statutes, and judgements. They ſhould ſtudy it till the coming of CHRIST, and the coming of his fore-runner, Mat. 11.13, 14. for it ſhould be to them a moſt ſure word,Therefore they needed not the URIM and THUMMIM. and School-maſter This concluſion of Malachy, with his Speech of John-Elias, doth intimate a ceſſation of ſuch holy prophets, for all was ſpoken, that need to be ſpoken.

People ſhould diligently be exhorted privately and publickly by them, whoſe place it is in chief ſo to do, to read the holy and bleſſed Scriptures diligently, and for this above handled, to read togetherTheſe 6 books were in the time of the Seventy Sevens. Ezra, * Nehemiah, * Eſther, Haggai, Zachary, * and Malachy, with Daniel, theſe ſix laſt books do much comment on Daniel. And the godly Reader would be exhorted to mark the chronologie of the holy Scriptures, and the chief perſons in the times.

Thus I have endevoured to relieve the ſtudious and godly about that doubt and queſtion, concerning, why no more Prophets after Malachy, to the dayes of MESSIAS, the King, the holy of holies.

CHAP. XII.

Being an Anſwer to the five things loſt in the Second Temple.

They might have named more then five as you will perceive. BEloved Reader, It may be worthy of good conſideration to ſay ſomewhat of thoſe five things, that Solomons Temple had, which ſome Modern Rabbins of the Jews complain they wanted in the Temple built by Zorobabel, and thus they number them.

1. The fire from heaven to conſume the Sacrifices on the Altar. 2. The ſacred Monuments of the Ʋrim and Thummim that were put into the Breaſt-plate of the High Prieſt. 3. The Ark of the Covenant, wherein were put the two Tables of ſtone written with the finger of God. 4. The Mercy-ſeat and Cherubim from between which the holy Oracles were given. 5. The manifeſt breathing of the holy Ghoſt upon the Prophets.

Theſe were great outward glories of the firſt Temple. But let us conſider of them.

1. For the fire from Heaven to burn upon the altar:It ſhould ſeem to be ſo, for it is ſaid, God teſtified of his gifts, Heb. 11.4. I will tranſcribe what Mr. Broughton ſaith of it. When Adam firſt ſacrificed, fire from heaven kindled it: and Habels Sacrifice, reſpected of God (is in Octaplo) was fired by God: that fire was kept until the Flood. Then again Noahs ſacrifice was kindled from heaven, and that fire was kept by Great Sem or Melchizedeck. Abraham ſacrificing had fire (firſt in record) from Heaven. And in Moſes and Salomon, that is expreſly told, and thence gathered to the former: ſo when the Jews came from Babylon,If they had had fire, Antiochus would have put it our again, taking away the daily ſacrifice for 3. year and a half, Dan. 8.11. they ſacrificed, but no direct mention is made of fire, yet their private ſtory Salſeleth Hakabalah ſaith they had fire from heaven. See Mr. Bro. in Apoc. 190 Now one would think this to be true, becauſe ſo many promiſes of comfort by Jeremiah and ſuch a godly company returned, they might have that glory, although there is no mention of it. Gods counſels are unſearchable: But the Angels, meſſage from heaven of the Meſſias was a great ſatisfaction to them. Malachi ſaith the ſecond Temple ſhould have this honor that Chriſt in his doctrine ſhould be refiners fire no purge the corruptions of their Rabbins touching all ſacrificing.

2. For the Ʋrim and the Thummin, Daniels Prophecy of the Seavensy Seavens hath as glorious Light and Perfection of Doctrine, as ever the Ʋrim ſhewed, which alſo was brought by an angel of light and glory. This prophecy ſheweth when Meſſias that had all light and perfection in him ſhould come, and would bring light to us all:The Meſſias when he cometh will tell us all things, Job. 4. Heb. 1.1 ſo the Saints of the Moſt High were exceedingly comforted in him, that would reveal and tell us all things, better than the oracle of Ʋrim, for he came from the Boſom of the Father to reveal the whole myſtery of the Kingdome of Heaven: For He ſhould ſeal viſion and Propheſie. And ſo Chriſt was Ʋrim and • hummim in the hearts of the faithful, and hath made us Kings and Prieſts to carry on our Breaſts and Hearts, 1 Theſ. 5.8. the Breaſt-plate of Faith and Love.

3. The Ark of the covenant: Jer. 3.15, 16. mark that text of Jeremiah, they ſhould want it, yet Chriſt ſaith they ſhal have godly Teachers. the Prophet Jeremiah foretold, the Ark ſhould be no more, they ſhall ſay no more, the Ark of the Covenant of the Lord, neither ſhall it come to mind, neither ſhall they remember it, neither ſhall they viſit it, neither ſhall that be done any more.

Babel ſhook theſe patterns of heavenly things in part, and Rome ſhould end all. The Seavensy Seavens was a relief to the Saints, concerning this Once ſhaking by Babel, it ſhewed of Meſſias the King, the Moſt Holy, who had the Law of God in him moſt perfectly that from his fulneſs we all ſhould receive and grace for grace: The Ark was golden within and golden without, it was plated with gold upon Sittim Wood, ſo our Lord, although he took fleſh, was golden within and golden without: perfect in his inner man without ſin, and perfect in his converſation, the Meſſias, the Holy of Holy. And although they had not the golden Pot of Manna, yet all faithful of the Jewes did feed upon it for the time of the Seaventy Seavens, as all Chriſtians do now feed upon it. Apoca. 2.17. Christ took away ſuch things that they might looke to him the true Manna, as he ſhewed them moſt heavenly, John 6.

4. For the Mercy-Seat, and Cherubim: the Holy Angel Gabriel from Heaven foretold, Daniel 9. in the Seavensy Seavens, (though they loſt that outward glory) who ſhould be our Mercy-Seat of Reconciliation for all iniquity, the Hilaſterion of all comfort, bringing in everlaſting righteouſneſſe, or freedome or juſtification. So the faithful in the Seavensy Seavens did meditate, and did hope ſtill in the full accompliſhment of it, at the end of the Seavensy Seavens. So they needed not theſe outward things. And to all the faithfull the Lord God ſent holy Angels to be Cherubim, viſibly to the returned from captivity, and to all faithful after, inviſibly. And although they loſt Moſes and Salomons Candleſticks, yet the returned were a golden Candleſtick, and two Olive branches of Golden oyl, which ſignified a repleniſhing of the Church with all graces of the Spirit: ſo the Lord God taught them, to meditate things ſpiritual rather than to glory in outward things. The holy faith and doctrine of the Seavensy Seavens, and walking in the light of it in peace and truth, made them a glorious golden Canaleſtick.

5. For the manifeſt breathing of the Holy Ghoſt upon the Prophets; they wanted not this for one hundred and thirty years after the Return from Babel, all the time of the Perſian Government. The Jewes ſay Ezra was Malachi, and he lived long, the Holy Ghoſt breathed in him: and likewiſe in Haggai and Zachariah. Daniels Prophecies with Haggaies, Zacharies, and Malachies, and the ſtudy of Moſes, and the Prophets breathed the holy Ghoſt in the Saints of the Moſt High, in the after-times, who were men of Wiſdome, and did inſtruct many, and, as it ſaid, did turn many to righteouſneſſe all the time of the Seavensy Seavens, confer diligently, Dan. 8.9, 10, 11-24. & 11.28, 30, 31, 32, 33, 34, 35. & 12.1.4.10. Zacharias, John Baptiſts Father, Simeon, to whom the Holy Ghoſt revealed himſelf, and likewiſe to Anna a Propheteſſe; theſe were under the ſecond Temple: and ſo in the beginning and ending of the Seavensy years, the holy Ghoſt breathed in ſome ſpecial perſons.

So that they did not ſo much want theſe outward things, becauſe the ſpiritual were conferred more abundantly: the outward Jew looked carnally, but ſurely the Second Temple had more glory then the firſt;Hag. 2.9. None of all the Prophets told the definitive time of fulfilling the promiſes, to perfect the event of the Predictions of the Prophets, and the joyful ſinging Hoſanna to the King of Iſrael, who made the day to break and the ſhadows to flee away, &c. &c. The Second Temple had this glory, and the performance of that which Moſes Tabernacle, and Salomons Temple, with all their appendancies figured.

Therefore theſe things being well conſidered, we may well give Sentence that the prophecies of Daniel, cha. 2.7, 8, & 9, 10, 11, 12. chapters, with the Prophecies of Haggai, Zachariah, and Malachi were a thouſand fold more comfort to the Faithful then the loſs of thoſe exteriours could be ſorrow.

That worthy noble man, Lord Pleſſi. Trueneſſe of Chriſtian Religion hath written ſomewhat of theſe five things, chap. 29. pag. 455.

Thus Chriſt was taught yeſterday. Heb. 13.

The SECOND PART OF THE DIALOGUE: Drawn from the NEW TESTAMENT.

CHAP. XIII.

How the New Covenant, or the way of Redemption: was taught or oppoſed under the firſt preaching of the New Teſtament.

QUeſt. 1. Hitherto we have in part ſeen how God, at ſundry times, and in divers manner, ſpake of Redemption to the Fathers and faithful of the times of the old Teſtament. Now give me ſome text in the New Teſtament which may call to minde the Prophecies of the old Teſtament, that our hearts may be comforted being enriched in the full aſſurance of underſtand-ſtanding to know the myſtery of God, even the Father, and of Chriſt?

Anſw. Matthew 17.5. This Scripture is very pertinent. This is my Beloved Son Pſal. 2. Eſ. 9.6. Prov. 30.4. 2 Sam. 7.14. in whom I am well Eſa. 42.1. Pſal. 132.10. pleaſed, Exod. 23.20, 21, 22, as Moſes received the lively oracles from the Angel of the covenant to teach Iſrael: ſo the Apoſtles received from him words that have ſpirit and life to teach the Iſrael of God, John 6. Hear Him.

This text doth graciouſly look back to all the Propheſies that have been ſpoken of: that now he was come: this is He He that was promiſed in Paradice to Eva, and afterwards to Sem, to Abraham, Iſaac, Jacob, Judah, David, &c. and figured by the Paſſeover, Tabernacle, and Temple, Cloudy-fiery-pillar, Manna, Rock, Brazen Serpent, The Sacrifices, &c. By Melchizedecks, and Aarons office, and promiſed in Daniel to be the complement of all. All the New Teſtament commenteth on this Oracle that came from the excellent glory.

QUeſt. 2. and Anſw. What are the points that you obſerve out of this Scripture of Mat. 17.5?

Anſw. 1. The Goſpel conſiſteth in the true knowledge and belief of the perſon and office of Chriſt.John 17.3. 1 Cor. 2.2. Col. 2.3, 4, 5.

2. The doctrine of his perſon is clear, in that the Father calleth this man Chriſt his ſon, ſo that he is the ſon of God and man: where this word Son is not to be underſtood in regard of Creation as were the Angells, or of adoption, as are the elect, but by nature and generation eternal and in-effable.John 1.18. Col. 1.15.

3. Obſerve, the diſtinct perſon of the Father acknowledgeth the diſtinct perſon of the Son, to which add out of Matthew 3.17. the diſtinct Perſon of the Holy Ghoſt.

4. This Son is called Beloved, to ſhew that in that love the Father hath to the Son,Pro. 8.31. Epheſtans 1.6. John 1.14, 15, 16. there flow the joyful ſtreams of love to his Elect, ſo that he is the fountain of grace unto us.

5. Unto thoſe two points of his Perſon are joined two of his office, anſwering unto them. firſt, In the beloved he is well pleaſed. This ſheweth the Mediation of his ſacrifice-hood to God for us, Secondly, Him being Son, he would have heard, this ſheweth the Mediation of his Soveraign Kingdome from the Father over us.

6. This Mediation of his Sacrificehood is to be underſtood in two parts.

Firſt,John 17. What he did for us on earth.

And ſecondly, What he did and doth for us in heaven.

On earth, he made interceſſion for us, and was delivered to death a ſacrifice for our ſins, and was raiſed again for our juſtification from ſinne and death to a reſurrection.Rom. 4.25. 1 Pet. 3.18. Rom. 5.1. By his death and Sacrifice he purchaſed reconciliation, juſtification, and adoption, alſo the word of reconciliation, and the miniſtery thereof. In heaven, he entred with his own bloud into the holy Heavens, and purchaſed eternal Redemption, and the poſſeſſion of the heavenly Manſions,John 14.2. & 17. and in his aſcention is our Fore-runner thither, to prepare them: he ſitteth at the right hand of the Father, making requeſt for us: he preſenteth all our ſupplications,1 John 2.1. There is one God and one Mediatour, 1 Tim 2. Ayoc. 8.3. Eph. 3.12. & 2.18. interceſſions and giving of thanks for our ſelves and others. The effect of theſe things are joy, peace, hope of glory, the giving and the in dwelling of the holy Spirit, who mortifieth ſin, ſanctifyeth our natures, bleſſeth all holy means, quickneth in duties, perſwadeth and aſſureth of free acceſſe to the throne of grace, &c. more then we can ask or think.

7. Theſe words In whom, 1 Cor. 3.11. do exclude from this mediation all other Saviours, and Mediatours whatſoever, and condemneth ſuch doctrine as ſtubble for the fire.

8. In that he decreed to pleaſe himſelf with Chriſt: it ſheweth our free election, juſtification, adoption and ſalvation,Galat. 1.4 Mat 11.28. Iames 1.18. to exclude all mans merits, free will, and works fore ſeen, and to eſtabliſh an unſpeakable comfort to the man that findes in himſelf that God hath given him faith, that he may know God hath predeſtinated him unto Salvation in his Beloved Son.

9. The ſecond part of his office is his Soveraignty in this, Hear Him, which ſheweth his Soveraign authority over all Nations, which ſtandeth in this, that He is the chief Prophet over all Kings, Powers, and Principalities, and in all things Head to his Church.

10. Under the word, Hear, is commanded our obedience, that we ſhould hear Him with our ears, hearts, and deeds, that is, by learning his word, by believing it, and practiſing it by works.

11. This word Him, is ſpoken excluſively, there is no other Head of the Church but Chriſt: none other to rule and make Lawes and Offices, and Officers, for the well ordering thereof but Chriſt: none other Prieſt or Sacrificer to offer ſacrifice for reconciliation of iniquity: and laſtly none other inThat doctrine of the Papalines, that Chriſt is not in heaven ſole mediator of interceſſion, anathema ſit, Rome. 8.34. Heb. 1. & 8. Acts 2.36. & 5.31. heaven to offer with his own odours the prayers of the Church militant.

QUeſt. 3. and anſw. What Seals hath Jehovah our King, Judge and Statute-maker, the Lord of the Houſe, hung and faſtened to the writings of his new Covenant?

Anſw. Baptiſm, and the Supper of the Lord.

QUeſt. 4. Shew firſt what is conſidered jointly in theſe two?

Anſw. Both theſe are memorials, ſignes and ſeals, (as ſtrong as the worlds frame) to repenting and believing Receivers of whatſoever Gods word hath revealed for their hope and comfort of life temporal, ſpiritual, and eternal. They, by the work of the Spirit repreſent and ſeal the whole doctrine of the covenant and promiſes made to our Fathers; and alſo it muſt ever be remembred, they are reciprocal, and for reſtipulation, as the covenant; and being added to the covenant more firmly binding, ſtrenthning, and comforting to faith, obedience, and thankfulneſs.

QUeſt. 5. What do you conceive to be taught us in Baptiſm? Anſw. Baptiſm is to teach and ſeal unto us.

1.1 Mat. 3. Acts 2.38, 39, 40, 41, 42.2. Acts 2.38. and 22.16.3. Gal. 3.26, 27.4. Rom 6.5. Tit. 53.6. 1 Cor. 15.29. Rom 6. Col. 2.12. and 3.3. To all which we muſt joyn the calling on the name of the Lord with good underſtanding, Acts 22.16. 1 Pet. 3.21. Concrning our entrance into the Church, and politie of Chriſts Kingdome, and the priviledges of the ſame to diſtinguiſh us from other polities.

2. Concerning our juſtifiation.

3. Our adoption.

4. New birth or ſanctification.

5. Mortification.

6. The reſurrection.

QUeſt. 6. What do you conſider in the Supper of the Lord.?

Anſ. This ſhould be written in all hearts, that they onely be happy, which in the Lords Supper proteſt the abundance of grace, of free forgiveneſſe for juſtification, to reign by Chriſt the ſecond Adam.

2. The Bread broken and without mixture, the wine poured out and without mixture adminiſtred in the Primitive ſincerity and plainneſſe, diſpenſed by a lawfull Paſtour, and taken with holy judgement and faith, our ſouls feeding upon the eternall Son, his inca • nation and Redemption, is a Seal of mercy, of faithfullneſſe, builded and eſtabliſhed in the very heavens, to ſtay us in Chriſt, and in his holy Doctrine. The authority of the Speaker, promiſing, covenanting, and now ſealing, who made the world by his word, muſt be looked unto.

3. As our eyes judge of the frame of the world, and our minds to what inviſible uſe all was made ſubject to the ſecond Adam: So our eyes muſt judge of Bread and Wine, and our minds, that Chriſt our onely, and moſt holy, and perfect high Sacrificer, offered himſelf a Sacrifice for us.

4. When Sacrifice was to end at the Supper of the Lamb Chriſt Jeſus our Lord, the Son eternall, whom we muſt hear, to ſeal the end of Sacrificing, gave for beaſts fleſh and blood, (which figured his Body and Blood) Bread and VVine, to be in Covenant-ſpeech, his body and Blood.

5. As all faithfull of the old. Teſtament, kept with all Religious obſervance, the Goſpel Statutes and teſtimonies of circumciſion, the paſſeover and Jubilee, &c. to the death of our Lord Jeſus Chriſt at his firſt coming: ſo ſhall this precious ordinance, yea, and all the ordinances that it ſeals to, continne to the judgement of the great day. And the Saints muſt evermore celebrate and obſerve it with an eye to his ſecond coming. This ſhould be a conſtant Meditation with the people of God.

Read a little treatiſe intituled a fruitfull Sermon on Rom. 12. but man by nature of a ſtubborn diſpoſition to divine revelation, will not be charmed, though the charmer charm never ſo wifely. Here ſhould be inſerted concerning the offices and officers of Chriſt for the government of his churches, and the miniſtration of the holy things thereof. Much hath been written Pro and Con. but queſtionleſſe, that church politie, that is according to the words and commandements of the apoſtles of our Lord Jeſus Chriſt is beſt, and will agree and ſtand with the polities of Chriſtians, yea of heathen common weals. And nothing but Popiſh ambition, tyranny, coveteouſneſſe, idleneſſe, doth reſiſt Chriſts government, of which if the territories of Princes were rightly poſſeſſed, they would glory in it, * both for ſafety of perſon and State; Kings being juſt,Kings that ſet light by gody and juſt government ſhall find Chriſts providences to be iron and fire to their common-weals. 2 Sam, 23.7. and ruling in the fear of God, need not fear loſſe by Chriſt, for that his Kingdome is not of this world. VVhat his Kingdome is, and who his Subjects are he ſheweth, Mat. 5. John 18.37.

QUeſt. 7. Who believed the moſt ſure word of Propheſie and the Record that God the Father witneſſed of the Son?

Anſwer. The apoſtles and diſciples, and many others, afore our Lords death, the 3000 converted at one Sermon, and 2000 and many more added preſently after, and in ſucceeding times 144000 Jews, and innumerable martyrs and confeſſours, of all Nations and languages, as the Acts, the Epiſtles to the Churches, and the Apocalips do ſhew.

(†) Now the Kingdome of Chriſt ſpokeng of in Daniel, c. 2 & 7 is fully manifeſted, when the image of four mettals, and the four beaſts, became as chaffe before the wind, and were conſumed by rivers of fire, and that the Son of Man was come, and had aſcended to the Ancient of d •• es, then to him was given Kingdome, power and glory, that all people, Nations and tongues ſhould ſerve him. Thus Propheſie and hiſtory do ſweetly agree.

QVeſt. 8. Then by this that you have ſaid, it doth manifeſtly appear, that all Nations, which were of the families of the Sons of Noah, had no other faith for ſalvation taught them, but what was taught in S • ms Tents. and by the Sons of SEM?

Anſw. Moſt true it is, for all that was taught to Eva, to Sem, to Abraham, Iſaac, Jacob, Judah, Moſes, David, Salomon, Daniel, and all the Prophets in the old Teſtament, the ſame faith and none other, (as the new Teſtament ſheweth) Chriſt taught his Apoſtles and diſciples, who went from Jeruſalem, Sems tents, to the uttermoſt parts of the earth by our Lords commandement with the gift of tongues to diſciple all nations by preaching the word of truth, the Goſpel, concerning the incarnation of the Son of God, his ſufferings, death, reſurrection from death, his aſcention, and ſhining, glorious appearing at his ſecond coming to judge the world. That work they performed by the ſtrength of God, who confirmed their Doctrine with ſignes, wonders, and divers miracles, and gifts of the holy Ghoſt. Then tongues, nations, and people of all Kingdomes departed from the power of darkneſſe by faith and obedience to the Kingdome of Chriſt, giving honour and glory for ever, to the king eternall, holy, inviſible, God onely wiſe.

2. As Chriſt our ſalvation came of the Jews, ſo the ſcriptures of the old and new T • ſtament, which reach the ſalvation came from them, and becauſe the ſaints from the dayes of the apoſtles have obtained the ſame like precious faith, as Salem, Sems tents had of old, the ſtate of the Church is terme • a J • ruſalem from Heaven: and the names of the twelve Tribes upon the twelve Gates of this • i •• e, do ſhew, that all muſt be of their faith that enter therein, And the names of the Lambs twelve Apoſties, upon the twelve precious Jewels, (the ſame as the High ſacrificer ware on his Breſt) the twelve foundations of the Wall, teacheth and convinceth that all muſt be builded on their moſt holy doctrine, that will be within the corporation of the Holy City.

The Annotations upon the Queſtions and Anſwers of the thirteenth CHAPTER.

THe firſt Queſt, and Anſw. This is he that was promiſed] Chriſt the hope of the promiſe made unto the Fathers, Acts 26.6. Heb. 11. all: Chriſt the hope of all the Iſrael of God, Acts 28.20.1 Tim. 1.1. Obſerve the gloriouſneſs of Chriſt in all the old revelation of him, yet in manner of doctrine they had not perfection to ſee and feel the word of life, 1 John 1. But we know that the Son of God is come, and hath given us a minde to know him, which is true, and we are in him that is true, in his Son Jeſus Chriſt. This ſame is very God and eternal life. Babes keep your ſelves from Idols, that is, from all falſe doctrine, 1 Joh. 5.20, 21.

Queſt. 2. N. 9. The Father doth love and honour the Son, (and hath committed all power into his hand, as Gen. 3.15.) for humbling himſelf, and laying down his life for his ſheep: ſo do the Angels: ſo do all the Saints, John 10. Phil. 2. Apoc. 5. Chriſt is a great King, and witneſſed concerning it, a good confeſſion before Pontius Pilate, John. 18.37. He is Fore-leader and Commander over the Houſe of Jacob, even over all the Iſrael of God, Iew and Gentile. Luke 1.32, 3 • . Gal. 3.7. & 6.16. Eſay 55, Chriſt will be received as King, Prophet, and Sacrificer in Sion the heavenly, or he will fill all places with dead bodies, Pſa. 2.8.9. & 110. Deu • . 18.18. Heb. 3.1. Epheſ. 1.21, 23. Mat. 28. Hebr. 〈◊〉 . 1. If Angels and Moſes muſt be heard, and diſobedience was juſtly recompenſed, much more the Son eternal muſt be heard, to whom Maſe • was but a ſervant, Heb. 2.1, 2, 3.

N. 11. This word Him is ſpoken excluſively] • y divine diſpenſation he alone paſſeth all acts from God to man, and from man to God, 1 〈◊〉 3.23. & 5.11, 12, 13, he is the One Mediatour between God and man Hebr. 2.17, 18. 1 Tim. 2.5. Obſerve ev • luſive ſpeeches, although the terms onely and alone, be not alwaies expreſſed; for in divine revelation there is not from Gen. 3.15. to the end of the Apocalips, the leaſt hint of any other Name under heaven: he is the Alpha and the Omega of all the holy and bleſſed Scriptures: ſo the promiſe to Abraham is excluſive: no bleſſedneſs but in Chriſt the holy ſeed of all holineſſe: and ſo expounded by two Apoſtles, Paul and Peter, to the Jewes and Galatians, Acts 3. 25. Gal. 3.

Ibid. Is no other Head of the Church] Chriſts Supremacy: he is Lord of our faith, and binder of conſcience by his Laws. To the Church he is Prophet, Sacrificer and King: and the ſame to every particular perſon, for his particular comfort and calling: as his perſon is not divided, ſo neither his offices: he is not a ſacrificer for any, but alſo he is a prophet to teach, and a King to govern: he is a Prince, and a Saviour to all the Iſrael of God. If Chriſt is not thus received, his Father is not honoured in Kingdomes, families and perſons. For this eleventh obſervation ponder theſe Scriptures, Epheſ. 1.22. Jam. 〈◊〉 . 1 • . Epheſ. 4. 8, 11, 12, 13. Mat. 23.8. Acts 2.36. & 5.31.

Queſt. 3. What Seals hath Iehovah] commonly to call them Seals, is the beſt and apteſt term and ſuiteth even to the capacity of the meaneſt, to be ſooneſt conceived. Becauſe in this (as the Jewes proverbially ſay well of the holy Spirits familiarizing with us) God ſpeaks according to the language and dealings of the Sons of Adams: it is uſed Rom. 4. as alſo the true ſign or token, Gen. 17.

Ibid. the Lord of the houſe] None may ordain a Seal, but he that hath ordained the writings of the Covenant. God only inſpired the holy writings, and he only can add ſeals to his covenant, in them. As none can make a true deed or leaſe and ſeal it, but the true Landlord in whom the Propriety is. Therefore all Popery is to be a •• urſed, that addeth writings and Seals. The Apoſtle glorieth only in this, What I received of the Lord that have I delivered unto you, 1 Cor. 11. Thus, he as Moſes, faithfull in the houſe of God, Heb. 3.

Queſt. 4. and Anſw. They are reciprocal] Ever ſince the Goſpel was taught Gen. 3.15. God made a covenant with the faithfull and their ſeed, as with Adam and Habel underſtood it thus: he walked in good works, 1 Iohn 3.12. God renewed the covenant to Noah before and after the Floud, and he was godly. But the Terms of the covenant in open record is more fully declared in after ages, Geneſis 17. and there it is ſhewed there is a reſtipulation on our part concerning Gods promiſes, commandments, threatnings, curſes, admonitions, counſels, good examples, &c. we ingage our ſelves in all, when we apply the Seals. Our Lord ſaith, Go teach and baptiz • , and teach them to obſerve all things, Mat. 28. So the Tenant binds himſelf when he ſubſcribes or puts to his ſeal.

Queſt. 5. and anſw. Baptiſmis for to teach and ſeal] Baptiſm is a Seal of ending circumciſion, and all Abra • ams and Moſes ceremonies (the ſame may be ſaid of the Lords Supper, 〈◊〉 ſupra) much more it bindeth to abhor humane religious traditions and precepts. And we ſhould not care to be judged as culpable for the not obſerving of them, Col. 2. A circumciſed Iſraelite was bound to keep the whole Law • and our baptiſm bindeth us to look only to Gods commandements what he hath commanded us, Mat. 28.20.

Queſt. 6. and Anſw. N. 2. without mixture] The Wine not to be mixed with Drakes, bloud nor water: nor Bread or Wine to be mixed with poyſon, as the Papal Hoſtia was, when they gave it to the Emperour Henry the ſeventh next Albertus. A fine device of the ſeed of the Serpent, to kill Princes and Nobles that ſtand in their way. Any action feazible and conſequent for the Throne of King Abaddon, is and muſt be a Declamation on that Theame of theirs, ſides non obſervanda cum • aereticis. O ye Princes and Nobles beware of ſuch Scorpions: truſt none of them that hate the ſincerity of the Goſpel, leſt you finde their doctrine of Tranſubſtantiation too true, when they are ſuch curſed Sorcerers, that can turn bread into poiſon: pretending to give Chriſt our life, they give death, and ſacrifice your precious lives upon their Altars. They can and will give you a ſecret ſting, for they are Scorpions and Sorcerers.

Alſo the Bread and Wine neither to be adored nor conjured with croſſings, or any other fantaſtical, Popiſh, Deviliſh, humane device • , but in all plaineſs the holy ſeal of the Covenant to be adminiſtred in both kindes, according to the primitive inſtitution. As King Joſias ſaid, Keep the paſseover of the Lord your God, according to all that is in the book of the Covenant, 2 Kings. 23. Kings ſhould ſo ſpeak to their ſubjects, if they have any portion in the Covenant.

Ibid. With holy judgement and faith] We muſt diſcern by faith as Habel, Heb. 11.4. The Lords body crucified, and the bloud of the covenant ſhed: opus operatum is not enough. It is the Lords ſeal of the forgiveneſs of ſins. Ala • le, alaſs! for want of ſound reaching in the moſt of our aſſemblies.

Ibid. To ſtay us in Chriſt, &c.] Not only for increaſe of faith concerning our effectual calling, juſtification, adoption and redemption, and for nouriſhment and ſtrength to walk in the waies of holyneſs and righteouſneſs, being made comformable to his image renewed in us, &c. but for ſupporting us in the daies of trial and affliction, which in this ſeal is repreſented by the ſufferings of our Lord, to whom we alſo muſt be conformable in ſufferings to take up our croſs daily. As it is the cup of gladneſs of ſalvation, ſo it is the cup, yea of bloudy ſufferings, if our heavenly Father will put it into our hands.

N. 4. which figured his body and bloud] The Pope, and his corporation corrupted from the plaineſſe that is in Chriſt, making an Altar, Prieſt, and Sacrifice have miſſed wholly of the truth in Chriſt. By that blaſphemous idol of his maſſe, and other inventions they have aboliſhed the remembrance of the death and ſacrifice of Chriſt Jeſus our Lord in the holy ſeal of the covenant.

Ibid. Bread and wine) by Seal of things without life, by Bread broken, and bloud of the grape, by the term Supper, the whole tenor of Chriſtianity is meant, Apocal. 19.9. But the acceptation of the Seal is an open action to diſtinguiſh us (more then baptiſm doth) from others. The King of Locuſts, and his Locuſts are fatal enemies to this ſeal of the Covenant in their idolatrous Nothing of their Sacrament of the Altar, ſetting forth Chriſt both unbroken and unbloudy, which cannot repreſent nor ſeal Chriſt for reconciliation, remiſſion of ſins, or nouriſhment.

As the Ordinance of Chriſt is bleſſed, and ſhall be •• leſſed to the day of his comming, ſo this abominable corruption is curſed and ſhall be accurſed of all that love our Lord Jeſus Chriſt, to the coming of our Lord Jeſus Chriſt, Amen. As in the Ordinance of the Paſſeover, the Angel of the Covenant did execute judgements on the Gods of old Egypt, ſo where this Ordinance of the Lords Supper is truly adminiſtred, the idolatry of the breaden gods of Rome-Egypt are demoliſhed.

Ibid. To be in Covenant ſpeech, his body and bloud] a ſeal of moſt high matters is moſt highly to be eſteemed: But none without Athean madneſſe will ſay, The Seal is the King: the Kings authority it ſhould have, to be as himſelf: but none of wit orgrace, would make it the King himſelf. All wiſe know proper ſpeech and civil. The Goſpel thrice and St. Paul, 1 Cor. 11. tell that Ieſus gave bread and wine, and that the diſciples are and drank what he gave, that no miracle was here, but the native manner of a Covenant. Eye-ſight is Gods teſtimony by creation, Law, and allowed ever even in the ſeal of the Covenant, which may contain no matter litigious. And if the Apoſtles or Greck Fathers had ſaid, the bread and wine were altered from their taſte and nature, for ſo much, the heathen would have ſworn; the world never bare wickeder Magicians, nor worthier of death by Maſes Law, which Chriſt gave as eternal God, and came as man, to be judged of man how he did perform all; ſo that the native power of reaſon which he planted in all ſouls for ſenſe of eye ſight, taſte, feeling, ſmelling, and hearing of words ſhould judg of him, that he performed all juſtice to plain capacity of all nations, and required none to believe further then Logick common to every man, would require aſſent, or tell of open Rebellion againſt the truth. Tranſubſtantiation, a monſtrous term for a monſtrous matter, Mr. Brou. in Apocal.

At the figure of the Star (*) according to the words and commandments] Though it be but a mans Teſtament, yet if it be confirmed, no man diſannulleth, or addeth thereto, Gal. 3.15. Heb. 9.15, 16, 17. neither altereth the Legacies, nor addeth others, nor taketh away, nor maketh other Executors or Overſeers, &c. Men muſt not be Rectifters of Chriſts Teſtament, which is confirmed by the death and bloud, (as in his type, Exod. 24) Of him the Teſtatour. And the ſeals bind us all to look to the holy evidences. Men may as well pull away the ſeals, as falſifie the plain truth in the writings: They bind us to obſerve whatſoever Chriſt hath commanded, as circumciſion did Iſrael, Exod: 12. Gal: 3: 5, the angel of the pit, and his pit-bred creatures corrupt the evidences, and utterly pull off one of the ſeals, they are great impoſtors:

Queſt. 7. and Anſw: Martyrs and confeſſours of all Nations:] Us heathens were from Noahs dayes, Loruchamab, and Loammi • Deut: 32.21: and ſo the ten Tribes, Hoſ. 1 but both in Chriſt Ruchamah and Ammi: ſo that now many come from the Eaſt and Weſt, Iſa. 49. to be bleſſed with faithfull Abraham, and to ſit down with him, and Iſaac, and Iacob and all the Prophets in the Kingdome of heaven: no ſitting there, unleſſe of Abrahams faith, without ſhall be liars, mark the terms of the Covenant: I am the God of Abraham, the God of Iſaac, and the God of Iacob. This is my memoriall to all generations, that is, to all of their faith, whether Jew or Gentile, elſe they are proteſted againſt, not to be of Abrahams, Gal. 3.7, 8. John 8.39.40, 41. &c. and have been, and ſhall be broken off, Rom. 11.17. and caſt out Gal. 4.30.

At the mark of the †. Then to him was given Kingdome, power, and glory.] See how our Lord commenteth on Daniel, chap. 2. and 7. All power ſaith he is given to me in heaven, and in earth, therefore go and diſciple all Nations, &c Mat. 28.

Queſt. 8. and Anſw. 1. But what was taught in Sems Tents.] The Scriptures of the Prophets, the faith of the Nations, Rom. 1.2. and 16.26. The ſame faith and Covenant, although the outward adminiſtration did differ. How glorious is the Scriptures conſent. The Saints from the beginning to the ending have one and the ſame God and Saviour, one and the ſame faith, the ſame hope, the ſame Covenant, the ſame premiſes. Behold how all is adminiſtred by one Mediatour, from one eternall being, who is A. and Ω. confer Gen. 3.15. and 6.18. 1 Iohn 1.1, 2. &c. Exod. 19.5, 6. Apoc. 21.3. 2 Cor. 6.16. Exod. 29.45. Ioſ. 1.3. Heb. 13.5.

Ibid. Who went from, Jeruſalem Sems tents.] The faith of Gods elect came to us from Ieruſalem, Sems tents, not from Rome Babylon, with babbling language, as the Locuſts prate, ſee Iſa. 2 1, 2, 3, 4. Micah 4. Luke 24.47. The heavenly Ieruſalem began to be built in the earthly, Acts 1.2. And there were the Maſter-builders, and others with them that made up 120. then they converted 5000. and many moe at ſeverall times, theſe with many others, with the Apoſtles by perſecution, were ſcattered, Eaſt, Weſt, North and South, to build the heavenly Ieruſalem. Now the lively waters in this City, and from Chriſt the true temple, iſſue and run into all the world, and then multitudes of Jews and Gentiles came to keep the feaſt of tabernacles, crying H • ſanna, ſalvation to God and the Lamb, with palms in their hands, Zac. 14. Ezek. 47.1, 2. Apoc. 7.9, 10. Col 1.8. 2 Theſ. 3.1. 1 Pet. 1.1.2, 3. &c. &c. &c. Chriſt expounds Ezekiel, that he was the Temple from whom the quickning waters flow, Iohn 4. and 5, 8, 9, and 7. and the Councell Acts 15. expounding Am • i 9. expounds Ezekiels laſt chapters, and the other Prophets, and the Epiſtle to the Hebrews, and the firſt of Peter doth the ſame, and we muſt note, when the word was made fruitfull over the world, then, and not before, Titus Veſp. deſtroyed the low Jeruſalem.

Ibid. with the gift of tongues.] By the bleſſing of tongues, they that were once darkneſſe are made light in the Lord, Ehp. 5. the confuſion of tonges brought darkneſſe, and from that time to this, the glorious myſtery of Chriſt was hid in types and figures among the godly of Sems houſe, from the ages and generations of apoſtate families.

Ibid. Reſurrection from death.] From death, Acts 2.27.—ex 〈 in non-Latin alphabet 〉 , phraſes gracae de hominis morte perturbant inaſsuet • s, 〈 in non-Latin alphabet 〉 , contra epituros, dum ſpiravit Graetia, perſonuit, idque ubt de juſtis ſermo eraet, hebehatur feliciſſimum, Chriſtianis ſatis erat, 〈 in non-Latin alphabet 〉 ,. Apud Patres, 〈 in non-Latin alphabet 〉 , haec duo, idem Hebraeis erat, ire in paradiſum, & 〈 in non-Latin alphabet 〉 ,. Dolendum, Gehennum, & gehenaeos dolores ex ignoration • vocum conſuetudinum, circa ſalutiferum D N. mortem tam mortiferos errores peperiſse. Mr. Bro. in his ſecond Edition of his Latine concent p. 151.

Ibid. Then tongues, Nations, and people of all Kingdomes.] A Jeruſalem Catholick, Then the Kings of Tharſhiſh and of the Iſles brought preſents, the Kings of Sheba, and Seba brought gifts, doing homage to the eternall King; then the root of Jeſsai ſtood up for a ſign of healing, (he healeth our natures, Iſa. 11.) and reſt to the Nations, the families of the ſons of Noah, of Aſſur, of Mitzraim, of Pathros, of Chuſh, of Elam, of Shinar, Hamath, Pul, Lud, Tubal, &c. Now Japheth is perſwaded, and all families of the earth did bleſſe the true Salomon, and were bleſſed in him, Pſal. 72. Iſa. 11. and 66. Acts 2. 1 Pet. 1.1, 2, 3, 4. That ſpeech of Moſes, Deut. 32. and cited Rom. 10. muſt here be minded, They have moved me to jealouſie with that which is not God. and they have provoked me to anger with their vanities, and I will move them to jealouſie with thoſe that are Lo-ammi, no people, I will provoke them to anger with a fooliſh Nation. A Metaphoricall ſpeech of divorcing terrour to the Jew, and of Matrimoniall loving kindneſſe to the Gentile, ſee the jealous envy of the Jews, Acts 13. & 14. and 17. 1 Theſ. 2.15, 16. Eph. 2, 7. Luke 20.16 Mat. 2 1.43.

Ibid. N. 1. By faith and obedience.] Untill Chriſt did ſhine unto us heathens, and turn us from darkneſſe to light, and from the power of Satan to God, we ſhould never have once thought upon, much leſſe have walked in the way of life, univerſall grace and free will to walk in holineſſe and righteouſneſſe, from naturall abilities, are fooliſh, proud, fantaſticall, erroneous conceits. The Epheſians and Goloſſians, &c. were dead in treſpaſſes and ſins, till Chriſt the ſecond Adam by his Goſpel did ſhine in their minds: yea and after converſion wrought in them, both to will and to do of his own good will, Eph. 2. Phil. 2.13.

Ibid. N. 1. Giving honour and glory.] O let the Nations be glad and ſing for joy, for thou ſhalt judge the people righteouſly, and govern the Nations upon earth, Pſal. 67. and 96.10.11, 12, 13. Acts 17.31. Jehovah reigneth, let the earth rejoyce, let the multitudes of the Iſles be glad, Pſal. 97. Let the Gentiles praiſe God for mercy, Pſal. 18. Rom: 15. Rejoyce ye Gentiles with his people, Deut. 32. And when the Gentiles heard it, they were glad, and glorified the word of the Lord, and as many as were ordained to eternall life believed, Acts 13. Iſa. 54.1, 2.

N. 1. Obtained the ſame like precious faith.] This faith is it that maketh us Citizens with the Saints, and of the houſhold of God, and of the common-weal of Iſrael, and to have intereſt in the covenants of promiſe, and hope of immortall glory, and they ſhall not be citizens with Abraham, Iſaac, and Jacob in the heavenly city and countrey, that are not of their faith, they have no right nor portion, nor memoriall in Ieruſalem Mat. ch. 8, Luke 13. The faithfull being cityzens, then they have, they and their children, the priviledges of the City in Ezekiel, and Apocalips, they being of the houſhold of God, they and their children have chambers in the City, they being made inheritours, they and their children have a portion in the Land Ezekiel ſpeaks of, Eph. 2.19. and 3.5. But theſe words, they are ſpirit, and they are life. A glorious inheritance, Eph. 1.18. and the meaſures of the Temple, who is Chriſt, the heighth, depth, length, breadth, of whoſe love, mercy, kindneſs, and compaſſion, &c. is immenſurable, paſſeth knowledge, and in whom we are an holy Temple, to be the habitation of God. Jehovah Shammah, Eph. 2.21, 22. Who filleth all his with the fullneſs of his goodneſs, and favour, as the cloud of his preſence filled the Temple. Oh mercy to be admired, but what a ſmall portion do we underſtand.

Ibid. N. 2. And the names of the Lambs twelve apoſtles, upon the twelve precious jewels.] This ſheweth, they taught no new Doctrine, but the ſame which the Tribes had of old, Exod. 28. Apoc. 21. URIM and THUMMIM in the breaſt-plate of Faith and Love, ſtood among the twelve Tribes, as all rules of faith, and carriage of life is in the twelve Parriacks ſtories, and the New Teſtament hath no more, nor other foundation, ſurely the true ſtory of the twelve Tribes taught Apoc. 21. by their names teach others a paſſage into the City. As the Urim and Thummim was placed among the twelve ſtones: ſo where Chriſt breaths in his Ordinances, we are taught of God, whereby the faithfull are precious jewels, and ſuch are glorious in Eden, the Garden of God, Iſa. 54. Ezek. 28. Theſe Meditations will make to vaniſh thoſe conceits, that Moſes polity given by Chriſt, was not a Covenant of grace. And theſe things well conſidered will ſtabliſh us againſt the prattle of the Anabaptiſts, and Antinomians. We are debtours to the Jews to this day, Rom. 15.17. All heavenly and ſpirituall Doctrine came to us from Sems Tents, and by the Doctrine of Sems ſons, the Prophets and apoſtles, all Doctrine is to be tried, and not by the beſt Orthodox Churches.

Ibid. N. 2.—.The twelve foundations of the Wall.] The apoſtle Paul was graven on the Jaſper, firſt foundation, ſo he ſhould be the head of the Church, not Peter. The twelve Jewels had the names of the twelve apoſtles, then where is Peter above the reſt? his Epiſtles are pearls and ſo are Pauls and the other apoſtles, the Spirit of God ſpake in them, and no one could be above another, but each ſtood a foundation on the Rock Chriſt, the eternall Son of God, Epheſ. 2.20. There are ſtronger proofs, or moe arguments to make St. Paul or Saint John head of the Church, than any Papalyn can bring for Saint Peter, vide Mr. Henry Ainſworth, and Mr. Bernard, Mr. Ainſworth againſt Locuſt Ainſworth, Mr. Bernard Khemos againſt Rome, page 130.

CHAP. XIV.

With Queſtions, Anſwers, and Annotations; ſhewing who have the Spirituall bleſſings of the Covenant, and who the Curſes.

QVeſt. 1. and Anſw. Who were enemies that did rage and imagine vain things againſt the Chriſt of God, the Rock, upon whom the Church is builded, deſpiſing the Counſel of God againſt themſelves?

Anſw. The high Sacrificers, the Phariſees, Sadduces, and Scribes, Herod, Pontius Pilate, and the loathſome Romane infidels, the Caeſars and their people, perſecuting this faith: firſt in crucifying the Lord of glory, and after perſecuting the Church for 300 years, and it is remarkable as it is ſaid, in the Alpha of the word, that the ſeed of the Serpent ſhould perſecute the ſeed of the woman, ſo it is ſaid, in the Omega of the ſame, that the Dragon, the old Serpent, the Devil and Satan doth perſecute the ſeed of the woman, that is, Them that keep the Commandements of God, and have the testimonie of Jeſus Chriſt.

QUeſt. 2. How doth the goodneſſe of God reward the faith of the Saints in the holy and conſtant profeſſion, of his name?

Anſ. By faith they obtained good report with God and, God is not aſhamed of them to be called their God, whence proceedeth ſweet peace of conſcience, and joy in the Holy Ghoſt, who ſtirs them to, and helps them in that moſt heavenly exerciſe of prayer, whereby they have unſpeakable conſolation in all their tribulatin, for that the Spirit of Chriſt doth inable them by patience to poſſeſſe their ſouls, and work in them, and ſeal unto their hearts an aſſured and lively hope of things not ſeen, of eternall reſt, and a Crown of righteouſneſſe, which the Lord will give unto them at that day, and to all thoſe that love his bright appearing.

QUeſt. 3. What ſeverity was executed on thoſe that ſet themſelves, and took counſell together againſt the Lord his anointed, the King of Mount Sion?

Anſw. The thrice holy, the Lord God omnipotent, which was, which is, and which will be, ſitting as a King on a Throne, in the heaven of the Church, and adminiſtring the government thereof to the end of the world, by the Mediation of the Son eternall, who being the Lion of the Tribe of Judah, The Jews, and Romanes deſpiſing Chriſts Kingdome, and ſacrifice-hood were plagued greatly, as Pſal. 2. & 1 10. The ſeven Seals, and four horſes did plague the Empire. did tear in pieces the Jews his own people (ſpoken of afore) and the Romane Empire, for he riding as on a white horſe of Juſtice and Power, plagued the world by the horſes and Arrows of his vengeance, Red horſe. bloudy Warre, Black horſe. Famine, Pale horſe. Peſtilence, and through the cry of the innocent blood of Martyrs, a grave of deſtruction, following the unclean infidels, the Emperours and their people, to the ruine of the Empire; that all men cryed to the mountains to fall upon them and the hills to cover them, and in the world to come endleſſe miſery, and vengeance in the Lake of flaming fire.

QUeſt. 4. Had the Church reſt after 300 years?

Anſw. Yea, for God raiſed up Conſtantinus, a good Chriſtian Emperour, ſo that the Church had reſt, and did wonderfully increaſe, but this peace was quickly interrupted by the tares of ambition, ſchiſme and hereſies of Eccleſiaſtical, Teachers.

QUeſt. 5. Did Conſtantinus continue the Romane Empire?

Anſw. No, he removed the Seat of his Empire to Conſtantinople, ſo that Rome in Italy was little ſet by for many years, and often burned by the Goths and Vandals, and at laſt by them brought to an extream ruine. Then the ſixth head or polity of Rome was made dead.

QUeſt. 6. Was there not an Apoſtaſie from the faith of the Prophets and Apoſtles Doctrine, after the Empire of Rome was made dead.

Anſwer 1. Yea, for the Spirit ſpake evidently, that there would be an apoſtaſie or falling away: The miſterie of iniquity was working in the apoſtles dayes, and quickned ſecretly ſtill by divers means, Doctrines of Devils, and worſhip of Devils, with ſundry corruptions, ſuperſtitions, and heretical Doctrines were continually ſpringing. The Churches left their firſt love, zeal, watchfullneſſe and diligence. and when the Empire, the with-holder was dead, preſently after, multitudes of hereticks aroſe,2 Theſ. 2.6. which with covetouſneſſe and ambition of Biſhops exceedingy furthered the appearance of King Abaddon, and his Locuſts out of their bottomleſſe Pit.

2. For the firſt, ſecond, and third Centuries, this was generally received of the faithfull Jew and Gentile, that God was One in holy Trinity, Apot. 7.9, 10. and Ʋnity, and ſalvation was aſcribed to God, and the Lamb Chriſts ſole mediation. And in the Confeſſion of this faith, all the Saints, the Elders and people caſt down their Crowns before Gods Throne, and fell down before God and the Lamb with all joyfull acclamations of praiſe, bleſſing, honour, glory and power, for the mighty Creation and gracious Redemption.

3. But after thoſe three Centuries, hereticks and falſe Teachers, more corrupted the Doctrine of God and Chriſt, and Saints, and angels, were glorified as Mediatours, and prayed unto, &c. But the Lord God takes care, (as Apoc. 7.) for his elect both of Jews and Gentiles, that they might be kept ſafe: the foundation of God remaineth ſure, and hath this Seal: the Lord knoweth who are his. Therefore he takes order for their ſealing to be kept from the deceit of the perillous times that haſtened, and thoſe that are ſealed make a moſt holy, ſolemn, and glorious confeſſion of the faith, according to the Prophets and apoſtles Doctrine, and by this Confeſſion, the ſealed ſervants of God are known in all ages: The reſt of the ſeventh Chapter ſhews the gracious priviledges of the Saints.

4. And Chriſt forewarned the backſliding of the Churches by the ſeven Trumpets, and ſhewed much mercy for the fourth fifth, and ſixth Centuries, by ſtirring up the Spirit of ſome Chriſtian Emperours for ſummoning Biſhops to Councels to repreſſe their ambition, contention, ſchiſme and hereſies, of the which, the firſt four generall Councels were the moſt orthodox.

5. Alſo in thoſe Centuries were many worthy fathers, who by teaching and writing with great conſtancy reſiſted Satan in his undermining of the faith. Onely one thing they did not ſo diſcern, Satans project and enterpriſe, the myſtery of iniquity, the ſpirituall Supremacy, one of the greateſt hereſies, moſt of them being ſo corrupted with deſire of priority and ſuperiority.

QVeſt. 7. What other things might be a means of the furtherance of the myſterie of iniquity?

Anſw. The open or viſible Church by certain ſteps inſenſibly, not all at once corrupted, and ſchiſmed from the ſyncerity and plainneſſe of Doctrine of the written word, and the gifts of the offices of Chriſts miniſterie, and the miniſtration of the Seals of the new Teſtament, and cenſures, and followed and mannaged their own decrees, orders, additions, inventions, and heatheniſh ſuperſtitious, ceremonies and traditions, with wordly wiſdome, pomp, ambition, hypocriſie, ſelf-willed humility, faction, covetouſneſſe, envy and cruelty: extream corruption in manners, 2 Tim. 3, 1. &c. And even thus it was in all apoſtaſies of the Church ſince Moſes wrote. Adde alſo to theſe, that the Teachers and Paſtours rejected the fountains of Hebrew and Greek, from which all things proceeded, a great decay of all right proficiency in all Divine and humane ſtudies.Read and conſider theſe things as ſin, and the puniſhment of ſinne: the deſolation of holy things never come, but as effects of great ſins, and a fore-runner of mighty plagues. Eſa. 5. So Mat. 21.

QUeſt. 8. How was Chriſts ſeverity manifeſted on the Churches for their idolatry and apoſtaſie from the Commandements and words of the apoſtles Doctrine, not hearing what the Spirit ſpake to the Churches?

Anſ. 1. Christ the Lamb ſlain caſt fire on the earthly apoſtate world, deſpiſing his Perſon and Mediation; plaguing (. it by) the ambition, hereſie, ſpirituall whoredome, &c. of the falling and wandring ſtarres, and the badneſſe and negligence of Emperours (but eſpecially of Apolluon, King of the Pit, that did exalt himſelf, and his Catholick Locuſts againſt them all to be Peſts and Tempeſts of hail, Vid. Mr. Cade Lib. 2.73, 74. fire and blood, a Mountain full of fierie, bloody, bitter, poyſoning, and unutterable miſeries! to all States and Churches. Theſe things were in the four Trumpets, yet as Preparations to the fifth Trumpet and firſt wo, in which all theſe evils were coincident and compleat. Of the which fifth Trumpet and firſt woe, the Pontificality, and its Corporation is an explication.

2. Idolatry and other ſinnes increaſing in all hardened impenitency, the King of Mount Sion plagued the Chriſtian world by four meſſengers of his wrath let looſe from Euphrates, that is, the people of the Eaſtern Countries, which troubled leſſer Aſia, and alſo much of Europe, with horrible vaſtations, and at laſt poſſeſſed great part. But leaſt that the Popiſh, and Turkiſh Factions, ſhould wholly drown the world with raging & impetuous innundations of outward and Spirituall calamities, the angel of the Covenant deſcended, cloathed with a cloud, and a Rainbow about his head, his face as the Sunne, his feet as pillars of fire, and in his hand the little Book of Scripture opened; and ſtanding on the earth and ſea, roareth like a lion, thundereth, and ſweareth ſecret, bitter, and inevitable deſtructions to the Enemies.

Alſo God tormented the King of Locuſts Sodomitical-Egyptian Corporation, by the two Prophets, in their teaching, praying, and martyrdome, and by their reſurrection; which cauſed a great Earth quake in the Papacy, that a tenth part of the King of Locuſts politie fell. This is under the ſixt Trumpet and ſecond Woe.

3. Chriſt, the Rock, and Lion of the Tribe of Judah doth grinde to powder, and alſo tear in pieces myſtical Babylons politie, by Kings and Princes, that in the later times ſhould fall from the Papacy, and they and their People following the Lamb. And alſo maketh a further earthquake in Star-Wormwoods Kingdome by greater voices of godly Teachers and Witneſſes that with the eternal Goſpel fly through the heaven of the Church, preaching terrour to the Corrupters of the faith, and the eternal bleſſed reward to the Saints. This is under the ſeventh Trumpet, and third Wo.

4. Thus God hath once revealed all unto the end in Seales, and Trumpets by ſevens, to teach the profane world of the reſurrection. The reſt of the Apocalyps repeateth again and again in ſundry varieties, as briefly is touched, theſe matters of Empire and Papacy, and affliction of the Church by them, and the overthrow of the King of Locuſts, and all his corporation of myſtical Babylon. Deprivation of all their ſpiritual and corporall merchandiſe, and temporall deſtruction with all ſhame, horrour and lamentation, and their eternall ſorrow in the world to come: and laſtly the glorious joy and comfort of the ſaints being revived from their dead State under myſtical Sodoms polity, to be of the corporation of the Holy and Beloved City. Each bleſſing is here begun, and ſhall be perfected when the Lord Jeſus ſhall ſhew himſelf from heaven in that day of his bright appearing.

Annotations upon the Queſtions and Anſwers of the fourteenth Chapter.

QUeſt. 1. and Anſw. The High Sacrificers, the Phariſees] Iſ • ael which is after the fleſh deſpiſed Chriſt, and his Reſt, and fell after the ſame example of diſobedience and unbelief (or miſbelieving diſobedience) as their Fathers both in the Wilderneſſe, and in the revolt of the ten Tribes, and of Judah alſo, and would not receive the word of exhortation, Heb. 3. & 4.10, 12 & 13. chapters.

Ibid. That the Seed of the Serpent] All that perſecute the faith are the ſeed of the Serpent from Kain to Caeſars and Popes. But the gates of Hades could not prevail, becauſe Chriſt had the keys of death and H • des. Here obſerve, that the Apocalyps in two ſorts draweth all the Law unto it. It ſheweth Chriſt from all the Law and Prophets, and the curſe of myſtical Babylon from all the old curſed ſince the Serpent deceived Eva. Jehovah from Gen. 2. & 3. & Exod. 3. & 6. is expound • d in Apocalyps, i. e. Who was, Who is, Who Will be: and this draweth to the laſt acts looking to the firſt Counſels, that all may be ſeen to depend upon One God. The Apocalyps ſetteth forth the laſt acts. Therefore they that expect new Revelations beſides that which was le • t us by the Lord Jeſus the Son of God in the writings of his Prophets and Apoſtles, ſhall never be ſettled in a ſound judgement in the Goſpel: and thoſe that pretend they have new Revelations, in ſuch thoughts, they are of them that add to the word of God: but let ſuch t • emble at the curſe, Apoc 2 • .18, 19. Such ſhall bear this blame, that they are an adulterous generation they would adulterate the faith, Mat. 12.39.

Queſt. 2. and Anſw. by ſait •• they ebtained good report with God] Heb. 11.1, 2. conferred with chap. 12.1, 2. and Rom. 1.5. & 16.26. Gal. 3.8, 9. Apoc. 14.12. & 21.3. & 2 Cor. 6.16, 17, 18. As many as received him to them he gave prerogative to be the Sons of God, to them that believe in his name, John 1.12. & chap. 5.24. is fit for this anſwer both of the commendation of faith, and the bleſſed fruit of believing, eternal life and reſt.

Ibid. heavenly exerciſe of prayer] Who ſhal ſtand before the ſon of man at that day of his bright appearing: even ſuch that watch their hearts, & that pray much: watch therefore & pray continually that you may he counted worthy to eſcape all theſe things that ſhal come to paſs, Luk. 21.36.

Ibid. Of eternal Reſt, &c.] As all the faithful of the old Teſtament in their bleſſed ſpirits had an immortal life, with God in the heavenly Tabernacle, in the bo • om • of Abraham (the happy part of Hades) in Paradiſe, and were the heavenly family, ſo all ſince that have died in the faith are In heaven, and alſo of that bleſsed family. We are taught to pray Our father which a • t in heaven, therefore as our affections ſhould • e heavenly, ſo heaven is our Countrey. And therefore a • they of old were not to mourn immoderately, being the ſons of Jehovah their God, Deut. 14.1, 2. neither are we to ſorrow as men without hope of the better reſurrection, 1 Theſſ. 4 Behold what love the Father hath given us that we ſhould be called the Sons of God. 1 John 3.1. This adoption is from the Son of God who died and roſe again, to give us hope who is Lord of quick and dead, Rom. 14, 9.

Queſt. 3 and anſw. Sitting as King on a Throne] Obſerve the fourth and fifth chapter of the Apocalyps is to be conſidered as a Platform of the divine Majeſties adminiſtration through the ſtories of the Church, and the enemies thereof: we ſhall finde mention made of the Throne of God, and the twenty four Elders, and the four lively wights, under the Dracon Caeſars, and Dracon Papacy, and after that, the King of Mount Sion beginneth to conſume the Kingdome of Abaddon, with the breath of his lips, and to ſhine in glory to the comfort of his people, Apoc. 11.16. & 14.3. & 19.4. The Rainbow about the throne Apoc. 4. is an •• luſion to Gen. 9. and Ezek. 1. and is to be remembred through all the ſtories of the troubles of the Church; alſo minde that in all the Apocalyps the Church is tearmed commonly heaven, to ſhew that its Polytenm • , converſation, trading, dealing, ſhould be heavenly; and alſo that the State of Abaddous Kingdome is called the earth, and the bottomleſspit, as indeed it tends to theſe two.

Queſt. 4. and anſw. The cares of ambition Schiſmes and Hereſies of Eccleſiaſtical Teachers] Note that Church-men, and for the moſt part Biſhops were the beginners of Schiſms, and founders of hereſies, and then with open and full mouth like dogs (Enemies of the heavenly Icruſalems peace and glory, Apoc. 21.) they cryed, hereſie, hereſie, ſchiſm, ſchiſm, faction, faction, ſedition, ſedition, anarchy, anarchy, of all that would not obey thei • conſtitutions, &c. ſo of old it was, The Leaders of my people have cauſed them to erre, who deſtroy the way of their paths, Eſay 3. So the Scribes and Phariſees made conſtitutions and canons, &c. and then all were queſtioned and hereticks that queſtioned their traditions, John 9. Acts 24.14. & 28.22. Ma • . 15. They cannot be truly called Schiſma • icks and Here • icks that cleave to the Words and commandements of the Apoſtles of our Lord and Saviour, but they that do depart from the puritie and ſincerity of the Apoſtles doctrine, Romans 16.17 Mark what is ſaid, of your own ſelves (and St. Paul ſpake to Biſhops) ſhall men ariſe ſpeaking perverſe things to draw diſciples after them Acts 〈◊〉 ſo ſuch, although Biſhops, were Schiſmaticks, factious, ſed • ious and heretical perſons; and it was they that brought all to anarchy, and Princes became ſubject to King Abaddon, that lawleſs man of ſin. And let Princes take heed of ſuch Spirits that ſtill ſpeak lies through hypocriſie. The Prelates of our native Countrey for moſt part, have been exceeding culpable in urging their Canons and inventions, and for ſetting the hearts of Q. Elizabeth, K. James, and K. Char • s againſt faithful Teachers.

Queſt. 6. and anſw. Yea, for the Spirit ſpake evidently] 1 Tim. 4. Now the Spirit ſpeaketh expreſly that in the latter times ſome ſhall depart from the faith giving heed to ſeducing ſpirits and doctrines of devils, ſpeaking lies through hypocriſie having their conſciences ſeated as with an hot iron. Teaching not to marry, and to abſtain from meats, which God hath created to be received with thankſgiving of them which believe and know the truth. It hath been obſerved before for the old Teſtament, and ſo it muſt be for the New, that the Government of Chriſt (for eſſentials) is the ſame. The plot of his counſels, expreſſing it ſelf in an uniform manner. Men of old time apoſtating and pleading againſt the Goſpel were given over to Devils and falſe Prophets. So, men deſpiſing the healing doctrine in the Words and commandements of the Apoſtles were given over to lying Spirits and ſtrong deluſions of • lſe Teachers. Mr White, Way of the true Church page 385. hath this ſpeech cited out of Egeſippus. That the Church continued a Virgin undefiled, as long as the Apoſtles lived, but when that generation was paſſed, the conſpiracy of wicked hereſie, through the ſeducement of thoſe which taught other doctrine, took beginning: Conſider the like ſpeech, Iud. 2 6, 7. and ſo long as the flames in Smithfield, and other cruelties of King Abaddon, and his Locuſts were freſh in memory, ſo long Orthodox Biſhops and zealous Proteſtants, and no peace with Rome and our good Laws were executed againſt the Locuſts, and other Babyloniſh trayterous ſectaries, of the man of ſin: but now againſt Chriſt and his ambaſſadours and ſervants: how were the godly of late diſgraced at the aſſizes, &c. and now the Catholick Roman church, is a true church of Chriſt, &c &c. The firſt love and works are beſt, Apoc. 2. and we hope and pray Chriſt will make his Scriptures good upon us; which are written, Hoſea 2.6.7. & Ez • k. 20.32, 33. &c. &c.

Ibid. N. 11. For the mighty Creation] A • oc. 4. Setteth forth Gods glory in the Creation: and affordeth meditation againſt Heathen • Romes Gods. They worſhipped Stars, and Juno in the aire, Aeolus in the winde, Neptune in the Sea, Pan in their ſheep, &c. &c. Theſe were their Div • s and Divas, He gods, and Shee gods. &c. And this was the the cauſe of the wars againſt the heaven of the Church, Apoc 12. whether Jupiter, Apollo, &c. and the heathens oracles, or the eternal Son and his Goſpel were to be followed: and the ſame war was with the tail of the Dragon, for their refined idolatry.

Ibid. and gracious redemption] Apoc. 5. Gives Meditation for Chriſts Mediation, by whom all is reſtored, who is the Head of all Principalitie and Power, as all Creatures acknowledge, joying that they ſhall be for the ſervice of Chriſt, for being turned to ſervice of idols they groan in Gods eſteem as corrupted. This is againſt the Divos and Divas of the New Empire of Holineſſe in title. They had and have Patrons, and Pat • oneſſes of Countries, Cities, Houſes, Cattels, Trades, &c. as the old heathen. As the covenant of God in Chriſt was the ſame in the old and New Teſtament, onely the outward adminiſtration changed: ſo the idolatry is the ſame, onely the names and adminiſtration changed, putting a new face on things. But the Lord Jeſus Chriſt is the head, and all things are put under his feet, Pſal. 8. and he ruleth all for the comfort of his redeemed: All things were created by Him, and for Him. See for one trade or handicraft, of great uſe in the world what is ſaid, Eſa. 54.16, 17. and as the Smith may be an enemy, yet he is further incouraged by Counſellors, and men of State, who ſit and conſpire againſt the Lord and his People, the Saints, by ſlanders and lies, and falſe ſuggeſtions, &c. But Chriſt over rules the trade and Counſel of the Smith, Vul-kain was the God of Smiths to th • Heathens: a Clement a titulary Saint to the Papiſts. The Jews from heathens had Citic-gods, Ier. 2. ſo Vigilins was the tutelary Saint of the valley of Trent, Hiſt. Council Trent. lib. 2. But when the Saints held the faith ſincere, ſee their holy proteſtation, Pſal. 46. & 48. & 127. and well they might ſo proteſt upon the promiſe, Exo. 34.23, 24. And who hath been the Redeemer and Protector of England (not tabulous St. George) from the people of that curſed Kingdom of the Beaſt in all thoſe treaſons and invaſions of theirs, ſpecially in eighty eight, and one thouſand ſix hundred and five. The eternal God hath been our refuge, his everlaſting arms have been under us, he hath been the Shield of our help, and the Sword of our glory But we may now ſear the Scripture of Deuteronomy. 31.16, 17. &c. will be fulfilled in our nation, and that we nor our children ſhall ſee ſuch ſeventy ſix years of the Goſpel with ſuch protection, peace, plenty, riches, honour, victory, and all proſperity, as le • emy 13.11. ah! our glory is departing.

N. 4. The Spirit of ſome Chriſtian Emperours] but in after times Princes had not that love to the truth: for Empero • rs ſtrife was with the Popes for authority, little or nothing for Divinity. And ſo alaſs to this day men would never ſearch Gods word, the wealthy and Principal of State, but remit that over unto others, as a baſe work for themſelves to regard, whereby God then and now doth caſt of the world: and hence it was that ſubjects in Parliament, ever ſtood greatly for their own liberties: but for the ſincerity, liberty, and power of Chriſts ordinances they never ſo contended: wherefore he chaſtiſed them, and will ſtill in cauſing their Liberties to be infringed, and their Land-markes to be removed.

N. 5. The ſpirituall ſupremacy] Hereſin peſtile • iſſimam, vid. Mr. Cade, juſtif. lib. 1.53. The myſtery of iniquity did not ſimply conſiſt in Superiority. But the B. B. and D. D. not holding ſincerity to the Head and Foundation, Chriſt Ieſus, inventing each his opinions, and ſuperſtitions drawing diſciples after them. And they would be angry, &c. if they were not believed and obeyed, becauſe that they did was not without a ſhew of wiſdome and Holineſſe, Col. 2.16, 18 23, and this went on by degrees from age to age, till all iniquiti • was perfected in the Pontificalitie, Cade Iuſtif. lib. 2.57. lib. 1.31. Corruptions began even from the Apoſtles times. But the Papal autho • ity chiefly corrupted and darkned the glory and honour of Chriſts kingnome in all things. It corrupteth the written word, the Seals of the covenant, the Miniſtery of Chriſts ordination, and the Cenſures, &c. Therefore the warning of the Spirit muſt prevail with Gods people to remember the commandments and words of the Apoſtles, that is their doctrine, the Pattern of wholeſome words. All learned in things controverted concerning the Worſhip of God, or any doctrine ſhould have recourſe to the Scriptures of the Prophets and Apoſtles, for definitive ſentence, not to Fathers and Councils, nay not to the beſt reformed churches. Therefore of old it was ſaid, To the-Law and to the Yeſlimony, Eſay 8. and alſo it is ſaid, He that kn • w • th God heareth us, 1 John 4. But man born a wild aſſe-colt would be ſelfwiſe. And we naturally bear in us an onimious minde to Gods revelation, ever ſince our firſt parents hearkned to Satan, Gen. 3. Oh curſed corrupted nature, that is now more ready to follow man or devil, then the Son of God, Chriſt Ieſus, the ſecond Adam. Chriſt is wonderfull tender of his own ordinances, he is nice, touchy, and jealous: this maketh our corruption fret, vex, and fling, and to hate Chriſt, Exod. 20. thinking him to be too curious, as Kain, Gen. 4. becauſe his own commanded or dinances is our rule, and him to be worſhipped in them, with-all the minde, all the ſoul, all the ſtrength, all the underſtanding, even all our alls. And an honeſt heart will ſay as the Saints have ſaid, Thy 〈◊〉 dis very pure, therefore thy Servant l • veth it: a gain, I hate vain inventions but thy law do I love, Pſalm 119. An holy ſoul is as ſcrupulous, as jealous, as nice, as Gods is. It is impoſſible but he ſhould be ſo in the regenerate part: and he will not ſpeak in thought, that Gods commandements are burdenſome: but unbelievers and ſuperſtitious hypocrites and maſters of traditions in a raging and fretting mood (they are ſo alwaies) called Chriſts ordinances, bands and cords, Pſalm 2.

Queſt. 7. and Anſw. With worldly wiſdom, pomp, ambition, &c.] Mr. White, way to the true Church, pa. 140. Mr. Cade juſtif. lib. 2.256, 257, &c. Wretched and unlearned Scholars turned all the doctrine of God, to ambition and tyranny; ſuperſtition and hereſie: Politicians to profaneneſſe. In thoſe daies and after the ſweet influences of comforting aires and windes of wholeſome doctrine was with held, and did weakly breath in the church, and ſhortly turned to helliſh ſmoke out of the pit, Apoc. 9. But the ſealed of God in all ages Chriſt took care of. Then was fulfilled, that which was prophecied, The time will come when they will not ſuffer wholeſome doctrine, or healing doctrine: but having ſore ears after their own luſts ſhall beap to themſelves teachers. and ſhall turn their cars from the truth, and ſhall be given unto ſables, 2 Tim 4. Acts 20.30. Then they became naked of holy truths, Apoc. 16.15. The ſecond Adam and his doctrine is the garment with which our inner man is bravely clothed, Romans 13.14. Epheſtans 4.20, 21. Apocalyps 3.18. Ezekiel 16.

Queſt. 8 and anſw. N • t. Chriſt the Lamb ſlain caſt fire on the earth] the ſeven Trumpers ſound the miſchiefs that wicked apoſtate Rome ſhould cauſe, conſider Pſalm 110 for their robellion againſt the true M • lch • zedecks kingdome and ſacrifice-hood, Iude 11.

Ibid. as preparations to the firſt Trumpet] The myſtery of iniquity was working from the Apoſtles times, and men ſucceſſively aroſe that ſpake and wrote perverſe things: wherefore the reformed are too blame in two reſpects.

1. In yielding too much to the Papalines to prove points from the Ancients, for that doth not ſa • iſſ •• them, and there is no end with them.

2. To urge againſt their Brethren, that deſire ſincerity, the opinions and practiſe of the Fathers in doctrine, church-politie, or ceremony. The Apoſtles being Prophets, and foreſeeing evils, gave this precept, To remember their words, 2 Pet. 3.2. And it is ſafeſt ſo to do. This muſt be often preſſed & thought upon by all that love our Lord Ieſus Chriſt, with incorruption of ſpirit It was ſaid plainly, Beware leſt any man carry you for a ſpoil, through the traditions of men according to the rudiments of the world. Auguſtine was of mind that Councils and Biſhops ought not to be objected for trial of controverſies, but the holy Scriptures, Auguſt. Cont. Max. Wherefore give the controverſie about altars no quiet, no not for an hour, for the truth of the Goſpel elſe will not continne with crifice to officiate upon his altar. Mordecai was ſure to overthrow Haman. God had ſworn and ſaid, that be would have war with Amalek til he was rooted out. O yee ſervants of the Lord contend by meek writings, by fervent prayer, and bold confeſſion, for the maintenance of the faith once given to the ſaints, for Chriſt hath ſworn and ſaid, Romes apoſtate politic ſhould be periſhing to the end, Exod. 17. Num. 24.2 Theſſ. 2. Apoc. 10. & 17. • l • ars are a main prop for Abaddons Kingdome, and it is a complying with it, and therefore ſome learned men have done amiſs in pleading for that innovation.

Ibid. and fi • ſt wo] Whereas Chriſt pronounceth Wo, Wo, Wo, to the apoſtate churches, it ſheweth the ignorance and vanity of a childiſh, belly-god ſpirit of many that ſay it was a good world in the daies of Popery, of ſuch good neighbourhood, plenty, and proſperity, and cheapneſſe of things. Thus of old apoſtates pleaded againſt Chriſt and his Prophet Ieremiah ch. 44. But his anſwer will ſtop all mouthes, but the obſtinate in ſuperſtition, profaneſſe and mans inventions: lyea ſuch are ignorant of our own chronicles that ſo ſpeak.

Queſt. 8. and anſw. N. 2. which troubled leſser Aſia] The ſeven churches of Aſia, and others falling from the faith, Chriſt removed their Candleſticks by the Turk, which ſhall be further touched in the compariſon of the ſeven Trumpets and ſeven Vials

Ibid. and by their reſurrection] The two Prophets that were killed by the beaſt ſtand upon their feet: that is, other godly of their ſpirit Chriſt raiſed for the good of the Church: as the Spirit of Alias reſted on Eliſha.

N 4. Thus God hath once revealed] The eleven former chapters of the Apocalyps revealeth the State of the church to the end of the world: and the reſt of the Apocalyps goeth over the ſame things with ſweet variety.

Ibid. Eath bleſſing is here beg • n, and ſhall be perfected] all the ſaints that are in this vale of tears do ſit in the heavenly places, and have chambers in the Jeruſalem that is from heaven. And here God wipeth all tears from our eyes. And when they change this life they fully poſſeſſe that of which they had an earneſt, as the godly of gold were in the heavenly Tabernacle, Pſalm 15.1. The heavenly Father hath but one family, yet two Tabernacles, or two dwelling places, the one in heaven, the other on the earth: When any of his Servants hath done ſo much ſervice or factorage (Polyt • uman, Phil. 3.20.) as he thinks fit, then he calls for him home, from that part of the family on earth, to the other in the heavens to poſſeſſe the joy of his Lord. Here an entrance is given us into the everlaſting kingdome of our Lord and Saviour Jeſus Chriſt, 2 Pet. 1. here we paſs from death to life, John 5. It is ſaid we are in the ſecond Adam renewed after the image of God that created us, and as here we bear his image, ſo ſhall we bear it in the heavens, and there be fully ſatisfyed with it, Pſalm 17.1 Cor. 15.49. and further the Scripture ſaith, he that hath prepared us for immortall glory after our earthly houſe of tabernacle is taken down, is God, who hath alſo given unto us the earneſt of the Spirit. Another Scripture ſaith, He hath made us meet to be partakers of the inhertiance of the Saints in light, 2 Cor. 5.1, 2. Col. 1. We are made meet in this life for that bleſſed poſſeſſion. Chriſtians trained up in the word of Chriſt, muſt hold anathema the Ovidian and V • rgilian doctrine of the Popiſh purgatory, &c. Beware left there be any man catry you for a ſpoil through Phyloſophy and vain deceit, Col. 2.

CHAP. XV.

Queſtions, Anſwers, and Annotations, Proving that Rome in Gods juſt Judgement, is the place that he hath given unto the power of Satan for the ſetting up the myſtery of iniquity.

QUeſt. 1. and Anſw. What place by Gods unſearchable judgement was permitted to Satan for the ſetting up of the Myſtery of Iniquity?

Anſw. Rome in Italy, for after thoſe ruins it was brought unto, it began in proceſs of time to be in credit again. Then Satan uſed all ſignes, and lying wonders to advance there the Throne of the Beaſt, the man of ſin, or the Pontificalitie:As moſt churches ſo Rome in ſpecial was broken off by miſ belief: and for not continuing in Gods goodneſs, as they were forewarned, Rom. 11. And when the Pontificalitie was ſet up by the decree of God, then nations from Eaſt to Weſt; obeyed and Worſhip the Pope, and the image of the Imperial State as of old time they did the profane Emperours, Whereas if it had not been for the Pontificality, Rome and its Empire ſhould never have been revived, but left a moſt filthy lodging of Oxen and Hogs St • uchus againſt, Vallo, Lib. 1. in the beginning. Even this do the Roman Catholicks themſelves confeſſe. And ſo there the wounded Head was revived by the Pontificality.

QUeſt. 2. But Rome (totidem literis) is not named in the holy Scriptures to be the Mother of Whoredomes and abominations. How do you know that all theſe evils were thence to ariſe?

Anſw. By divers notes and marks.

1. It is evident that the fixt Head of the Roman State and Power, the Politie of Roman Caeſars, crucified our Lord.

2. By the Locuſts and their King, the Angel of the bottomleſs-pit, which can agree to no politick corporation in the world but to the Pope, and his ſpiritualty.

QUeſt. 3. and Anſw. How is the King of Locuſts deſcribed?

Anſw. 1. It is ſhewed that the King of Locuſts was a ſtar in the heaven of the Church, but did opoſtate, and became not a Meſſenger of the Church of Chriſt, but the Angel of the Pit.

2. The keyes which formerly he had being an Angel, and a Star, were for the honour of CHRISTS Kingdome, but apoſtating his keyes, are the keys of the bottomleſs pit.

3. When he uſed the keys of Chriſts authority well, then light of truth he taught, to the opening of the kingdome of heaven, and to glorifie Chriſt; but apoſtating with the keys of the Dragon, and his own authoritie, he let out of the pit a ſmoak of hereſies to corrupt the earth, and to darken Sun and air, Chriſt the Sun of Juſtice, and his Mediation, and the Scriptures by which light cometh to our eyes. So in all this he is not a Star of Heaven, nor a Meſſenger of the Congregation of God, but Apolluon, a King of Pit-darkneſſe.

4. In that the Holy Spirit gives the King of Locuſts the appellation of Apolluon, it was to teach the ſealed of God, that all his Politie, his Lawes, (croſſing common reaſon) his maſs, his idolitry; hisEſpecially on Gen. 3.15. tranſlating ſhe for he. falſe tranſlating of Scripture, his falſe litigious rules of faith, his falſe miracles, lying ſignes, and wonders,Mr. Calvin and others write of their Reliques. forged reliques, his reviving of Aarons office and ceremonies,As eloquent and learned Viretus in his Chriſtian diſputations hath ſhewed ſo alſo a book of the three conformities. and heatheniſh cuſtomes, and fables, &c. &c. that all tendeth to eternal deſtruction: ſo he is another Apollo, a Devil of Delphos, deſtroying all ſuch as ſpake at his mouth.

QUeſt. 4. How are his Locuſts deſcribed?

Anſw. 1. Out of the ſmoke of the Pit, the Popes Clergy ariſeth, They be Locuſts for their Great ſwarms, and idle bellies, bred from the pit (fruges conſumere nati) to conſume the fruits of other mens labours: Millions of Monks and Friars, &c. void of all actions for Political uſe, are fitly compared to Locuſts.

2. They be as Scorpions having ſtings in their Tayls, ſhewing they be falſe Prophets by cloſe-poiſoning and terrifying doctrine, to ſting and vex, inthral and torment the hearts and minds of men.

3. They are for the Wars which they are their king cauſe and make, and for ſtrengthning and defending their own authority and doctrine, as horſesThis is too manifeſt ever ſince the Biſhop of Rome got the Supremacy by the Murderer Phocas. ready for battel, with wings of Chariots, with Breaſt-plates of iron. Alſo they have teeth of Lions to devour all, and to hold faſt that, which by fraud our violence they have once gotten.

4. They would ſeem to have no ſecular power, yet their dealings ſhew they wear Crowns like Gold: as hating Gods ordinance of Magiſtracy. How have they and Abaddon their king conteſted againſt Princes, how have they given the affront to the greateſt Potentates, &c. &c.

5. For private State in pretence they are ſaid to have faces of men: for cloyſter keeping, and womanly-life, and for many of women-ſex in their orders, they are ſaid to have hair like women. This denoteth alſo their counterfeit modeſty and ſimplicity, and alluring inticements by good words and fair ſpeeches, deceiving as Balaamites the hearts of the ſimple to ſpiritual fornication.

6. They are three unclean ſpirits like frogs, ſpirits of Devils, that come out of the mouth of the Dracon, and out of the mouth of the Beaſt, and out of the mouth of the falſe Prophet, from whom they have commiſſion to creep into kings Courts, to teach and perſ • ade by falſe miracles, and froggy ſlimy, unclean doctrines of devils, to ignoble and dangerous attempts, cruel and tyranical projects, &c. But their croaking hath not that event for their purpoſe, under the Phials, as under the Trumpets. Theſe notes all agree moſt fitly to the Roman Catholicks.

QUeſt. 5. How furthermore hath the holy Spirit deſcribed Rome in its abominations?

Anſw. By the arms, that God hath ſet out the Empire and Pontificality: firſt by the great red Dracon and his tail: by the body of the Dracon, is meant the Empire under the Caeſars: by the tail is meant the falſe Prophet, that deceived the world with falſe doctrine.

QUeſt. 6. How ſecondly?

Anſw. The Empire is deſcribed by one Beaſt coming out of the Sea, who hath ſeven heads and ten horns: yea alſo in this Beaſt is comprized the Pontificality, being the Reviver of the wounded Head. This beaſt hath his arms, from che four Beaſts in Daniel chap. 7. For Rome having ſubdued all thoſe Countries that thoſe Beaſts ruled, and being like them for idolatry and cruelty in afflicting the holy City deſcending from heaven, is a monſter compounded of all four: Being a Beaſt of ſeven heads and ten horns, mouthed like a Lion, footed like a Bear, and ſpotted like a Leopard.

QUeſt. 7. How thirdly?

Anſw. By the Beaſt that aroſe out of the Earth, having two horns like a Lamb, which meaneth the falſe Prophet, the Angel of the Pit, the uſurping Vicar of Chriſt, which is the Pontificality, or the Corporation of Popes.

QUeſt. 8. What is meant by the ſeaven Heads of the ſpotted Beaſt?

Anſw. Two things: Firſt the ſeven Hills on which the City of Rome was builded. Secondly, the ſeven Kings or Polities, or kindes of government, that were and ſhould be of that City.

QUeſt. 9. How many governments had been when the Apoſtle wrote?

Anſw. Five had been, one then was, and another ſhould come after.

QUeſt. 10. What Head was it that then was?

Anſw. The Caeſars ruling the Empire. This deſcription of a City that then reigned (when the Apoſtle wrote) over the Kings of the Earth, by ſeven Hills, and ſeven changes of Government agreeth with no City in the World, but Rome.

QUeſt. 11. How long did that Head live, which was alive, when the Apoſtle wrote?

Anſw. About three hundred years, and then godly Conſtantinus made it dead, as is ſaid, removing the Conſtantinople.

QUeſt. 12. What Government did come after the Caeſars, the fixt Head was wounded to death?

Anſw. The Pontificality, that is, the Government of the Roman State by Popes; This is meant by the Beaſt with two Hornes like a Lamb, who revived the wounded Head, of the Empire, and made it to live. So the double power of the Pontificalitie is a Seavensh, and after a ſort an eighth Head or Politie.

QUeſt. 13. What is meant by the ten horns of the Spotted Beaſt?

Anſw. The Kingdomes that committed fornication with the great Whore, and that gave their power to uphold the kingdom of the Beaſt, that revived the Empire.

QUeſt. 14. How further is Romes Policy under the Empire, and the Corporation of the Papacy, deſcribed?

Anſw. By myſtical alluſions to Countries and Cities: to Sodome for filthineſs of life, pride, exceſſe, idleneſs and oppreſſion: to Babylon and Egypt for falſe Religion, bondage, and cruelty. And obſerve, it is ſaid plainly, That our Lord was crucified in the great City, or large Common-weal, which Spiritually is called Sodom and Egypt. And Apolluon the King of the Pit, the King of Locuſts, and his Locuſts did cruelly murder the faithful Witneſſes of Chriſt; that they found in that their policy.

QUeſt. 15. How doth the Apoſtle to the Theſſalonians, ſet forth unto us the Beaſt with two Hornes, like a Lamb? Anſw. By what he is, and by what he doth.

1. He is called like Jeroboam As God taught Adam to give names to expreſſe natures, Gen. 2. ſo God in theſe names teacheth Princes and People what they ſhall finde, in the Beaſt, that was, and is not, and yet is. A man of ſin: called the Son of Perdition, like Iſhcariot, a new Antiochus, an adverſary, and in the eſtimation of his corporation, a God: called alſo the Wicked and Lawleſs: add hitherto the other names, and titles of the Father of the Papacy: an apoſtate Star, Wormwood, Angel of the Pit, King of Locuſts, Abaddon, Apolluon, i. e. deſtroyer, falſe Prophet, Beaſt of the Pit, Beaſt like a Lamb, Healer of the wounded Head, Tayl of the Dragon, Antichriſt, PopeThe common name which we and Papiſts give the Pope unawares, is to be marked, how Chriſt over-ruleth our tongues, for Pope and Daemon are all one, as learned have obſerved. or Daemon.

2. His actions are, he cauſeth an Apoſtacy or Rebellion from the faith, and when that apoſtacy came to the height, he ſet him and his corporation above all authority of the Magiſtrate. And in the Church or Temple of God would do thoſe things, which are proper unto God: forgiveth ſins, maketh new articles of faith, Vid. Mr. White, way to the true Church Epiſtle to the Reader, and Mr. Junius on the Apoc. 13.12, 13, &c. maketh his Decrees to be obeyed and followed, as, yea before, and above the very ScripturesHe diſpenſeth with Gods Law. of God, and Lord of faith and conſcience, &c. and ſaith of himſelf; I am a God on Earth, and that all the Kingdomes of the World are his, and giveth them to whom he will. Now all this iniquity is adminiſtred in a myſtery by the effectual working of Satan with all power and ſigns, and lying wonders in all force of deceit and violence.

Annotations upon the Queſtions and Anſwers of the fifteenth Chapter.

QUeſt. 1. The man of ſin or the Pontificality] The Corporation of Popes is termed as one man. Mark ſuch Corporation ſpeeches: Moſes ſpeaketh to all Iſrael as to one man: ſo all the wicked from Kain to the wicked Jews are but one corporation: yea to the end of the World, Mat. 23.35. So the four Beaſts are tearmed four Kings, that is four Kingdomes, Daniel chap. 7. So the ten horns of the Roman Beaſt are ten Kings that is Kingdomes that gave their power to the Beaſt. And all the godly from the beginning of the world to the ending are one corporation in Chriſt, Epheſians 1.10.

Queſt. 3. N. 3. with the keys of the Dragon, and his own authority] Keys argue deputation of office, as Eſay 22. Matth. 16. Apoc. 1. And we may ſee what deputation to office Satan gave the Beaſt like a Lamb, Apoc. 13.11, 12, 13, &c. So here note King Abaddon is Satans Lieutenant to deſtroy Hebrews and Greeks, Jewes and Gentiles, by advancing and urging his Keyes, to the rejecting not only the holy doctrine of Chriſt in the old and new Teſtament, but thoſe two languages of Hebrew and Greek, and making a Scripture of his baſe Latine, and urging it upon the Church. Therefore he ought to be eſteemed, of Jew and Gentile, not only Abaddon but Apolluon.

Ibid. Smoke of hereſtes to corrupt the earth.] Apolluons apoſtatical kingdome did corrupt the earth: and the ſeven thunders of Gods judgments of the Lord God omnipotent attend to corrupt it, as in the ſeven Vials: as God did corrupt the corrupters, Gen. 6.

Ibid. and the Scriptures by which light, &c.] the lawleſs man of ſin, and his Locuſts by their ſtrong violent, and uſurped authoritie, and falſe doctrines ſet up a Religron more after Homer, Ovid, Virgi • , and Plutarch then after the Prophets and Apoſtles: ſuch a fearful darkneſs they brought upon all the doctrine of Chriſt: that to this day our nation in many places is full of heatheniſh cuſtomes and traditions.

N. 4. His falſe litigious rules of faith] even their own learned men that were at • rent could not underſtand the meaning of ſome points, and wrote one againſt another, like the old Babylonian builders. Things were ſo craſtily ſet downe of purpoſe, like the oracles of Apollo. vid. the Hiſt. Coun. Trent. page 229. edition 1620. read Mr. Cade Juſtif. pag. 281. and 282.

Queſt. 4. N. 1. Out of the ſmoke of the pitthe Popes Clergy ariſeth.] Thus view them.

Devouring Locuſts, Sti • ging Se • rpions, Ar ••• horſes. R • n •• ng Li ns. Crowned uſu • pers, Croaking frogs, Spirits of Devils.

All noiſome creatures, vermine not to be ſuffered in any wiſe or godly polity: they are the creatures of a Deſtroyer: Theſe attributes ſhew their conditions. Warm weather of policy puts quickning in the Locuſts, and then they will devour, and if you look not to them betime, they will prove ſtinging Scorpions, then barded horſes, then rending lions, then crowned uſurpers; if they find not their party ſtrong enough, then they creep like frogs into other Kings Courts, to excite to war; and then Spirits of Devils to walk over Land and Sea to deſtroy all them that oppoſe them: they are the ſtigmaticall ſworn ſlaves of Satan, and Abaddoon:

O ye Princes and Nobles, and Gentry, and Commonalty, our fathers found them ſo, vid. the reigns of King Iohn, Henry 2. and Henry 3. &c.

N. 2. Poyſoning and terrifying Doctrine.] Singultu cruentato: the Scorpions ſting mens hearts, that death was deſired rather than life, Apoc. 9. 6. Vid. Mr. Cad • , his worthy labours, Iuſtif. lib 1.128. & lib. 2.88 & 89. and the Appendix, li. 1 & 3. So we may obſerve how the Hiſtories of our forefathers do comment on the A • ocalips. Alſo obſerve theſe ſtinging Scorpions in their Doctrin: of Purgatorie (eſpecially on mens death beds) pilgrimage, and anathemaes, and treaſons, &c. And how no man muſt dare to queſtion any thing, vid. the book of the Spaniſh Inquiſition.

N 4. They wear Crowns like gold] Note, not onely King Abaddon wears a Crown, but it is ſaid his Locuſts have Crowns like Gold, each Locuſt dethronizeth, and uncrowneth godly Princes in his heart. A ſharp Winter of policy will and muſt make the Scorpion-Locuſts flee to the hedges to hide themſelves, or elſe we ſhall all grieve it is good to remember the two noble Henries of France. Let our Nobles, Gentry, and Commons, all our bleſſed Nation, adviſedly think of buſineſſes fort poſterity. The Spirits of Devils are traverſing the earth and Seas, as much as Becket, Petrus de • u • ibus, and the Arch-Prieſt under Hen • y the fourth, Gardiner, Bonner, Raviliac, &c. &c.

Ibid. N 4. Hating Gods O • dinance of Magiſtracy.] Obedience to Princes, the Doctrine of Sems Tents, and the ſons of S m, Rom. 13.1 Pet. The contrary is the Doctrine of Apolluons Tents, and his Locuſts, and their deceived, who make but a mock of Princes and Governours, as it was foretold of ſuch, Likewiſe theſe ſilt by dreamers defile the ſl • ſh, deſpiſe dominion, and ſpeak evill of Dignities, Jude 8.

N. 5. By good words and fair ſpeeches.] Like the old ſchiſmaticall Romaniſts, that by ſuch means made Diviſions and offences againſt the Doctrine of Chriſt, See how the myſtery of iniquity began to work even in Rome in the apoſtles dayes, Rom. 10.17.2 Theſ. 2. In Rome they not onely ſchiſmed from the holy Doctrine, but from the righteous Doctrine of lawfull powers ordained of God. Rom. 13.

N. 6. To creep into Kings Courts.] Such are fitteſt for Achabean Kings Courts, which hate the true Michaiahs. Let Jehoſaphats Court look to it. They can never make an holy Court, if there were 400 of them, and 450. If Jehoſaphat notwithſtanding what Michaiah ſaid, will yet go to Ramoth G • lead, with Achab, Jeroboam-man of ſinne, his Religion—Let the Princes of the Papacy wrangle together: Let the Reformed maintain the glorious Goſpel, and keep at home, and ſtand upon their defence, and not weaken themſelves in men and money, and ammunition: yet to do as Simeon and Judah did, and to help the Lord againſt the mighty, Jud. 1. and 5. Note alſo, as it was a plague to Pharaoh, and old Egypt, that God brought frogs into his Land, into his bed-chamber, and upon his bed, and into the Egyptian houſes, ſo it is a plague that the frogs of Rome-Egypt come into the Territories of Princes, to have entertainment either into their Courts, or their ſubjects houſes, chambers and beds. The ſame muſt be noted for the other plagues of blood, darkneſſe, blains, boils, and ſores that were on old Egypt, are and ſhall be on old Rome-Egypt. Apoc. 16.

Ibid N. 6. Cruel and tyrannicall projects.] They ſaid, as their Predeceſsors, we have a Law, and by our Law they ought to dy, and that it was not lawfull for them to put any man to death, and ſo craved aid of the ſecular power, which men durſt not refuſe. The Popiſh company and their friends make Decrees and Cannons, and Princes muſt be their men to puniſh the tranſgreſsours. Thus they make Princes executioners of their beſt ſubjects. Vide Mr. Cade Juſtiſ. p, 166, 167. &c. and who were worſt enemies to the Prophets, our Lord, and his Apoſtles, but the Eccleſiaſticks of their dayes, whoſe eyes ran a whoring after their fathers idols and vanities, Icremiah durſt not humour, but reprove the wicked apoſtate Prelates, therefore forſooth the King and Princes muſt put him to death, Ier. 26. So becauſe our Lord from Galilee to Ieruſalem taught againſt the traditions of the Elders, and reproved their errours of bodily exerciſe, their ſuperſtitions, their ignorance, blindneſs, hypocriſie, and falſe gloſses on the Law, therefore he was a perverter of the Nation, and a mover of ſedition, and ſo it was in the caſe of the apoſtle Paul, and therefore our Lord and his apoſtles muſt be put to death. Trouble wicked and apoſtate Prelates, you are ipſo facto, a ſeditious perſon, and a troubler of the State. O ye Magiſtrates take heed how you give c edit to the flatteries and Diabolicall ſlanders of ſuch creatures, that you ſtain not your hands with innocent blood, Luc. 3.5 Acts 24.5, 6. R. B. Latimer in a Letter to King Henry 8. ſheweth how it was the practiſe of the Scorpion locuſts, to conveigh their own inventions, and Proclamations under the Kings name and authority.

Princes that have caſt off myſticall Nimrod, and have made their Common-weals our Lords and his Chriſts, will not rule ſubjects as the Princes of myſticall Egypt and Sodom, to conquer honeſt Subjects, as ſuch apoſtate Shepherds did of old, which were rebels and robbers, Ezek. 1. Ezek. 33. ſuch know not the wayes of peace, which is the fruit of holy and juſt government; but godly Princes in the policy of the heavenly Jeruſalem, will be as it is wtitten, I will make thy goverment peace, and thine exactors righteouſneſſe, Iſa. 60. as Ezekiel further ſaith, chap 45.9. and 46.18. Sad events have been when Princes have removed the Land-marks. The Covenant with the Gibeonites was a Land. mark, which was broken and ſeverely plagued, Achabs and Naboths ſtory confer, ſee the plottings, and projects. Princes that will have their wills and luſts ſatisfied, mind nor him that ruleth in the heavens. See a Land-mark concerning the liberty of the Subject. Chriſt ordained, how tranſgreſſed, how plagued, Jer. 34. Again, I • hriak • m thought his Kingly Prerogative would bear him our in covetouſneſſe, oppreſſion, innocent blood, and in uſiug the labours of his Carpenters and maſons, without pay, Ier. 22. what came to this ſon of Belial. So here were Land-marks of an ancient ſanction, of mens poſſeſſions, of I • berties, and of goods tranſgreſſed, and mightily plagued. God is Jehovah, his Judgements are for ever unchangeable, he is neither wearied by long proceſſe of time, nor won to give his bleſſing in one • age, to that which he hath carſed in another. There are Land-marks of Chriſts own making in thoſe ten words, Exod. 20. (and in other places expounded) between all relations divine and humane, which none may wil ully violate, but will fall on the point of his own ſword, Hoſ 5 Deut. 27 Job 24 Prov 28.16.

Queſt. 6. and Anſ. This beaſt bath his arms from the four be • ſts in Danie The Apocalips, and ſome other places and parcells of the new Teſtament is a new Propheſie of Chriſt, of new States, and governments, both of the Church, the new Ieruſalem, and its enemies, but expreſſed in old terms. This we muſt well obſerve how the Spirit of endleſſe wiſdome and foreſight, contriveth like revolutions, and the former to be the ſtamps of the latter. If we mind not this, we ſhall run (as we do) into great confuſion of ſtory: ſo he that is A. and Ω. from the beginning to the end, ruleth the world in a moſt wiſe courſe to ſhew his judgement and mercy: where in this laſt book of the Apocalips, calling old ſpeeches to new matters, goeth through the Alphabet of old ages, that he may be ſeen to join the firſt and laſt ſtories in wiſe order, Mr. Bro. in Apoc 304. and upon Daniel page 3. chap. 13.9, 10.

Queſt. 9 and Anſ. Five had been] The ſeven heads of the Romane Beaſt afflicting the Church, Apoc. 13.

1. Pompey, 2. Craſſus, 3. Julius Caeſar, 4. Brurus w. Caſſius. 5. Antonius, 6. Caeſars, 7. Popes,

The Popes their double power is a ſeventh, and after a ſort an eighth head: theſe are the ſeven States over the faithfull, as John and all the Jews knewthe ſtory ofe ſix of theſe heads. their ſtory full well.

The Church hath great comfort, that the Pontificality is the laſt head of the Beaſt.

Heathen ſtories may ſit thoſe other States of Rome, of 1 Kings, 2. Conſulls. 3. Decemviri. 4. Dictators. 5. Tr • umviri. 6. Caeſars. 7. Popes. The more fall out fit, as often many do to one ſpeech, the more Rome that crucified Chriſt is condemned, when God turneth continuall revolutions to have Rome called into mind.

Queſt. 12. and Anſ. So the double power of the Pontificality] Caeſar and Poniſix. It is worth the noting, that the Caeſars titled themſelves Pontiſex, that ſheweth the Pontificality revived the wounded head of the Caeſarian Pontifex.

Queſt. 13, and Anſwer, what is meant by the ten horns of the ſpotted beaſt?]

Ten Tribes followed Ieroboam, the Man of Sin, Ten Kingdomes followed King Abaddon the Man of Sinne, Ten Tribes rebelled againſt the Kingdome of David, and the Religion of the Temple. Ten Kingdomes under the Papacy deſpiſed, the Kingdome of the Son of David, and the holy Temple in the heavenly Jeruſalem.

Steuchus a myſticall Babylonian recordeth the Kingdomes of Europe, that gave their power to the Beaſt, 1. Spain, and Portugall, 2. Hungaria, 3. Great Brittany, 4. Denmark, 5. R • ſſia, 6. Croatia, and Dalmatia, 7. Arragon, 8 • ohenna, 9. Suevia, and Nornegia, 10. Dacia. Theſe paid Tribute to the Pope.

Queſt. 14. and anſw. By myſtiall alluſions to Countries, and Cities, to Sodome, for filthineſse] no ſin ſo vile, but it reigns in an Apoſtate Church, ſo it reigns in Abolah, and Aholibab, Ezek. 23. are ſaid to do worſe than the heathens before them, to tranſcend in exceſſe of impieties, Sodom and Gomorrba. The apoſtate State of King Abaddon became the mother of Harlots, and all abominations of the earth, Chriſt, his holy Goſpel is cords and bands, poſt and rail to mans corrupt nature, but that taken away, men do degenerate into all profaneſſe.

Ibid. That our Lord was crucified] As long as we proteſt in the Symbolon of our faith, that the eternal Son, the Lord of glory was crucified by Pontius Pilate, Rome muſt be held accurſed • The Pontificality doth not take away the curſe, but continues it, becauſe it revived the wounded head, and doth as it did, perſecuring Chriſt in his witneſſes, Them that keep the Commandements of God, and the faith of JESUS CHRIST.

Ibid. called Sodome and Egypt.] The former be ſtamps of the latter, it is ſaid, I am Iehovah thy God, which brought thee out of the Land of Egypt, out of the houſe of bondage This is a Preface to all the Commandements: ſo the ſame muſt be a reaſon to all the Iſrael of God, to walk with God, for bringing us out of Rome-Egypt, out of that houſe of cruell bondage. Look what cauſe Lot had to be thankfull, for ſaving him from Sodoms deſtruction, ſuch cauſe have we for being delivered from Rome-Sodome, and what cauſe of thankfulineſſe and praiſe Iſrael had for deliverance from Egypt and Babylon, ſuch have we for that great and marvellous deliverance from Rome-Egypt, and Rome Babilon. All thoſe Pſalms of praiſe, wherein deliverance from Egypt is mentioned muſt be ſang of us for Rome-Egypt, and the holy Spirit teacheth us ſo to do, Apoc 15.3. & 19.1. All the faithfull under the new Teſtament are the Iſrael of God, Gal. 6 Note this by the way, if we under the new Teſtament are under a Covenant of grace, then was Iſrael of old under a Covenant of grace, for we fing their ſongs. Obſerve the note in chap. and page infra Again conſider, is Rome called Egypt; What ſhame ſhould cover thoſe apoſtate mouths and faces, that ſay, there is little or no difference, and an eaſie reconciliation may be made between the faith of the Church of England, and the Romane? What an apoſtaticall ſlander is that to our Vine and vine-dreſſers, that our God brought forth of myſticall Egypt, yea to our Princes and Parliament, in all their Statutes that they made againſt the people of that curſed religion: when as manifeſt a difference God hath made, as of old he did between old Egypt and Iſrael, Exod. 8.22, 23. and 10 23. &c. as the RR FF. D.D. D. Jewel. D. Abbot. D. Fulk, D. Carlton, D. Reynolds, D. •• hitakers, Mr. Perkins, and all our worthies have demonſtrated. See alſo Mr. white way to the true Church, who wrote moſt whitely, the Epiſtle dedicatory, and the Epiſtle to the Render But very like none of all theſe, neither Princes, nor Parliaments, Books of Controverſies, Teachers, and Laws underſtood, what is Popery, properly ſo called, as Biſhop Lawa ſaith in a book of his. But for all their plotting, the old enmity ſhall never be reconciled, while light and darkneſſe continue, God hath put the enmity, Gen. 3.15. What, will ye reconcile the Kingdome of Chriſt, and the Kingdome of Abaddon, of Satans darkneſſe: goodly dayes men, thou thinkeſt ſaith God, that I am like to thee, Pſal. 50. Theſe umpires, forſooth, will make Chriſt yeeld ſomething, yea any thing on his part, and the falſe Lamb muſt yeeld ſomething on his part, and ſo our Atheiſticall hearts think a good end is made. There was a time when our Laud ſaid, No peace with Rome, What a ſpirit of ſlumber and giddineſſe hath covered our Seers? Chriſt was angry of old for theſe ſins of his ſons, and of his daughters, halting between two opinions. And thirdly, is Rome called Egypt, then the Magiſtrate muſt not bring the people of Iſrael back to Egypt, nor go to Egypt for horſes, or any help, Deut. 17. Accurſed be their project, that by fair ſpeeches, and plauſible pretenſes, but indeed ſpeaking lies through hypocriſie, do inſinuare to corrupt the breaſts of Princes, to reduce their people into Rome-Egypts bondage: Judah is blamed for theſe projects, Iſa. 30. & 31. Moſt of the ſtories of old Egypt and Babylon muſt mind us of their alluſions. Note two things, 1. Iſrael doted on the Egyptians, and Babylonians their lovers, traverſing projects with them, Jer. 2.Ezeck. 16. But Chriſt befooled their doings, that theſe nations were their plague, and ruine. 2. A deal of profaneneſſe, oppreſſion, and much wickedneſſe they brought from Babel, as Ezra, Nehemiah, and Zachary do ſhew. Let all true Engliſh hearts, that love Chriſt and his Goſpel, and their native Countrey, greatly humble their ſouls, and pray that the Ephah of wickedneſſe (Zac. 5.6.) may be carried unto its own place, into the Land of myſticall Babylon. O heavens be aſtonied at our 2 evils. Ah Lord God, what iniquity do we find in thee, what iniquity is in thy ordinances, thy commandements, thy Goſpel, thy true Chriſtian ſervants, all which now are reputed vile, mean, and as anathema, but thou haſt not been to us in theſe a wilderneſſe, or a Land of darkneſſe, but a God of glory, riches, honour, plenty, victory and protection from thoſe accurſed of that curſed Religion of the breaden God. O unthankfull Nation. Let our ſouls weep in ſecret.

Queſt. 15. N. 1. Antichriſt.] And what if the title Antichriſt • e not totidem literis attributed to the Pontificality, yet if the other titles are to be applied to it, then this is truly predicated of that Corporation; muſt not he be the Antichriſt (can we think a worſe to come) for perſecuting them that held the teſtimony of JESUS, and for cleaving to the word of God, Apocalips, chap. 13.12.

Ibid. N. 2. I am a God on earth.] Like the proud Prince of Tyrus, Ezek. 28 2. But that Tyrian God was not a God, but a man in the hand of him that killed him. The holy Spirit hath phraſes from Tyrus its deſtruction, to ſhew how the Lord God will render the myſticall Tyrian god, his ſtrength, his glory, and his Gammadims, and all that love his merchandiſe, a thrice execrable terrour, and make them die the death of the unbaptiſed, and ſettle glory in the true Church, the Land of the living Jehovah of hoſts hath purpoſed, (and let us believe it) to ſtain the pride of all glory, read Ez • k. 26. & 27. & 28. & Iſa. 23.9. Apoc: 18. Conſider like revolutions, and how the former be ſtamps of the latter. Ungodly Princes and men of place have proud thoughts, and think themſelves ſome Deity: This comes from the old Adam, to whom Satan ſaid, Ye ſhall be as gods, Gen. 3.

CHAP. XVI.

With Queſtions, Anſwers, and Annotations; Proving that the myſtery of iniquity begun to get head from Conſtantines time.

QUeſt. 1. and Anſw. How long was it before the mysterie of iniquity came to the full?

Anſwer, 1. From Conſtantines time, Eccleſiaſticall Teachers were never quiet, but ſtill aſpired after Supremacy, and drew Princes to their factions till 600 years after Chriſt, then about that time, Boniface the third Pope of Rome, obtained by the help of the murderer Phocas, to be called univerſall Biſhop. And this univerſall Supremacy did ſo increaſe untill the tenth Century, that then Satan was let looſe every where, and few Martyrs and Confeſſours were found to hold the Teſtimonie of Chriſt ſincerely and conſtantly. The Locuſts and their King Abaddon had ſo obſcured Sun and air, the office of ChriſtThe holy Bible tho aire to ſee Chriſt. and Law, by which we ſee him, and prevailed in the world by all deceiveableneſſe of unrighteouſneſſe among them that periſh, becauſe they received not the love of the truth in the holy and bleſſed Scriptures.

2. Note, that the Pontificiality continued in that heighth of Supremacy to about the 13th and 14th and 15th Century. All which time it was and is ſtill upheld by Rebellion, treaſonable and cruel practiſes, unſatiable Covetouſneſſe, and ambition, and by ſpeaking lies through hypocriſie, and by ſtrong deluſions in falſe Doctrine, concerning the holy Scriptures, Latine-ſervice, the attained Supremacy, images, perjury, covenant-breaking, urging unlawfull oaths, and killing of Kings, giving Diſpenlations for inceſtuous marriages, diſſolving one to contract another, and all for Popiſh intereſts, to ſhore up their tottering Babylon, &c. And alſo their Index Expurgatorius, corrupting all good ancient authours, and their own Modern, yea ſleighting with great contempt, the worthyM. cade Juſti • . • ib. 1 p, 48. Mr. White way, &c. 323. all that 47. digreſſion. ancient fathers, calling them Hereticks, lyars, orroneous, inſtead of the great things of Gods Law, they obtruded their lying Legends, &c. Mind alſo their deteſtation of the thoughts of any Reformation, either of Doctrine and manners, &c. &c. &c.

3. Oh the abominations of that apoſtate Church: Oh the intricate and inveſtigable paths, the flatteries,But her ſteps are not as her lips, Prov. 5.3, 4, 5. Rom. 16.18. ſmoothneſſe and fairneſſe of ſpeech, pleaſurable delights of eyes and ears, &c. clamourous and impudent ſubtilties, lies, and ſlanders, formall pretences of palliated holineſſe, and outward ſtrength and glory of that great whore, enchanting, and merchandiſing the Kings of the earth, and the Nations, all which that Church yet mannaged with a ſecret Scorpion-like ſtinging terrour in their Legates and Emiſſaries, Bulls, and Breves, &c.

4. What pen can delineate the miſeries of the Chriſtian-world, when and after the polity of Apolluon became a perfect mountain of fire, and that ſpecially appeared in the deepneſſe of Satan, when he drew all the Weſt for 200 years, into thoſe calamitous and ſuperſtitious Warres, the 11. and 12. Centuries, for the Low Jeruſalem, that all the force of the Kings and Princes of the Weſt was weakened to be under the Pontificality. In thoſe dayes was the Jeruſalem from heaven, the holy and beloved City of Chriſtians beſieged, as if old Gog and Magog were alive, and ſtill the Papacy will fight againſt it, till Michael, the mighty angel of the Covenant, our Lord JESUS CHRIST, utter the ſeven Thunders of his power under theThey ſhall feel unawares the power of Chriſt, the ſeventh Trumpet, as Jericho felt the ſeventh day the ſeven Trumpets. ſeventh Trumpet, and the ſeventh Phiall againſt Abaddons Kingdome, to give the enemie a finall deſtruction.

QUeſt. 2. What is that you call the myſterie of iniquity?

Anſwer, It is the ſpirituall Supremacy of the Pontificalitie, that the Sea and Church of Rome onely, with the Head thereof, is the oracle of the world, and of infallible judgement and cannot erre, and that therefore all States and Churches, as children muſt be ſubject to him the Head, and to her as Mother,As old Babylon ſaid, I ſhall be a Lady for ever, ſo myſticall Babylon ſaith, ſhe ſits as Queen. Their wiſdome and their knowledge perverted them, Iſa. 47. Apoc. 13. Queen and Miſtris. And this is the faith of its Corporation, which alſo hath through the tranſformation of Satan into an angel of light, ſome points of truth conjoyned, but exceedingly defiled and over clouded with worldly decrees and humane devices, hereſies, and blaſphemies, which in concluſion contradict and overthrow the truths they hold, and renders their polity execrable to the Saints and their King, the holy one of Iſrael.

QUeſt. 3. Who were followers of the King of the Pit-darkneſſe, and Pit-bred Locuſts, that revived the Empire.

Anſwer, Kings, and peoples, and multitudes and Nations, and kindreds and tongues, ſmall and great, rich and poore, bond and free, who wondered at the glorious riſing and ſtanding of this new kind of Govenour and government. This Corporation of the Papacie, the Locuſts, and other myſticall Babylonians, fitly enough call, the Romane Catholick Church. But the Firſt and the Laſt, the faithfull and true Witneſſe, teacheth to call it the Kingdome of the Beaſt.

The annotations upon the Queſtions and Anſwers of the ſixteenth Chapter.

QƲeſt. 1. and Anſwer, N. 1. Ʋntill the tenth Century.] 1000 years there were Churches, and many godly that did reign with, and live the life of Chriſt.Apoc. 10.6. But the tenth Centurie, reckoning from the Apoſtle Iohns death) Rome the cauſe of fall to all, and then the State of the Church or a great part was a dead State, being wonderfully eſtranged from the teſtimony of JESUS, and the word of God, the onely mean of the firſt Reſurrection.

Ibid. N. 1. Among them that periſh.] Thoſe in the Book of life, and the ſealed of God, the Locuſts did not hurt; but others turning their ears from the truth were given unto Fables, 2 Tim. 4. This Spirituall judgement was on Iſrael, Iſa. 29 9. A gainſaying people ſhall be hardened, and given up to their own hearts luſts, Rom. 10.11. Pſal. 81.

N. 2. Ʋnſatiable Coveteouſneſse.] Unſatiable covetouſneſſe and ambition introduced many corruptions in Doctrine, as it was foretold, the love of money the root of all evil, and makes men erre from the faith and a godly life, 1 Tim. 6. another Scripture ſaith, and through covetouſneſſe ſhall falſe Teachers with feigned words make merchandiſe of you, 2 Pet. 2. And the ſouls of men was one kind of the vendible things in Rome-Babylons politic, Apoc. 18.13. and here muſt be remembred their Phariſaicall Co • ban • obbing all Churches.

N. 11.—Images.] Old Babylon was a Land of graven Images, and were mad upon their idols, Jer. 50.33. Dan. 3. ſo myſticall Babylon; Papiſts although plogued by the Turks warres would not repent of their idolatry, Apoc. 9.20. as Iſrael Ezek. 16.26.

Ibid. And killing of Kings.] For • illing of Kings (of whom they are jealous) ſee a book of the State myſteries of the Jeſuites, that is tranſlated out of French, and dedicated to Sr. Tho. Peniſtone Knight and Baronet by Peter Goſselyn, printed by G. E. for Nicholas Bourn. Qui cum Ieſu itis, non itis cum Ieſuitis, the indoctrinated Iſcariots of the world.

Ibid. Any Reformation.] See the hiſtory of Councell of Trent, page 553. and all our godly mens labours, by teaching and writing, that all the reformed Churches may truly ſay of myſticall Babylon, as the Saints ſaid of old Babylon. We would have healed Babylon, but ſhe is not healed, forſake her, and let us every one go into his own Countrey, for her judgement reacheth unto heaven, Jer. 51.9. All the godly writings and endeavours of the Reformed Churches, ſhall riſe up in judgement againſt them.

N. 3. Sub • llties and lies] See Sir Edwin Sands relations of his travels, he ſhews their ſleights in reports, &c. all hiſtories and experience of Reformed Churches ſhew their plots and deviſes. But Jethroes Speech doth comfort the Church, Exod. 18.11. Subtle Hypocrites, and Inventers of falſe Religion, Chriſt will defeat all their counſels. Job 5.12, 13. read Mr. Cade of Popiſh policies, lib. 1. p. 6. lib. 2. page 159.

Ibid. N. 3. Great Whore] Becauſe of the multitude of the whoredomes of the well-favoured Harlot, the miſtreſſe of witchcrafts, that ſelleth the Nations through her whoredomes, and the familles through her witchcrafts, The two Siſters followed the idolatryes of Ninive, Neh. 3, 4. 2 Kings 16. Ezek. 23.5. ſo did the Nations the glorious well-favoured Whore, through her enchantments, Apoc. 17.1, 2, 3 4, 5. &c. And the ſame plagues that came on the former ſhall come on this latter 2 Pet. 2.1, 2.

N. 4. a perfect Mountain of fire] Where King Abaddons Locuſt • and ſubjects be maintained, it will make that Kingdome a burning Ae • na. The King of Locuſts, and his Locuſts, the great incendiaries of the World, and all is to miniſter advancement to Popiſh intereſts. They excite Princes againſt Princes, yea Turks againſt Princes of Chriſtendom and Princes againſt ſubjects, &c.

Ibid. N. 4. Drew all the Weſt for two hundred years] Wo and alaſs, it is to think of thoſe miſeries when preſently after, Apoc. 20.7. the tenth Century, Satan was let looſe. That age was an unhappy age: even as the Locuſt Genthrard ſpake, and the Locuſt Bellarmine ſaith, Never age more unlearned or unhappy. Cited by Dr. Ʋſher, in anſwer to a Jeſuit, pa. 7 Mr. Cade, lib. 1. pa. 40.

Ibid. 4. For the Low Jeruſalem] Chriſt had told that Jeruſalem ſhould be deſolate ſo long as the Gentiles calling continueth, even to the worlds end, Marth. 24 Luke 21. as he cauſed Moſes to foretell Deut. 28.63. Num. 33.56. But the Pontificality the falſe Prophet to weaken Princes who would be deceived, and not excell in Gods word, as they moſt of all might do: He cauſed them to go from England, France, &c. men women, and children to recover the curſed Land. Compare the apoſtaſie of Nimrod, and the man of Sin in Iſrael, with the apoſtaſie of myſticall Nimrod, the man of ſin in the Chriſtian Church; and the miſeries thereupon depending. Far from Juſtice and Peace, 2 Chron 15.3, 4, 5, 6. How do men of power that are crafty and plauſible draw men away from the Goſpel of Chriſt?

Ibid. As of old, God and Magog.] By God and Magog, Apoc. 20. is meant all oppreſſours of the faithful Chriſtians, whether Turk or Pope, • s Michael our Prince, captain of the Lords hoſt, calmed old G • gs waves, Daniel 12. So he will myſticall God and Magog, Apocalyps chap. 10. & 20.

Queſt. 2 and anſw. It is the ſpiritual Supremacy] The Locuſts ſay ſuch as ſubmit not to the Popes ſupremacy do renounce Chriſtianity Mr. Cade Juſtif. lib. 1. pag. 98, If Satan had not mightily poſſeſſed mens hearts, Rome the only place plainly curſed, ſhould not rule Religion. But the rejected of God muſt ſtrive, where God warneth to do otherwiſe, Mr. Bro. in Sinai Sight. The Romiſts ſeeking to have Rome a peculiar Citie • , do revive the ſhadow of the old Covenant: for now we are not tyed to no one Mountain, much leſs to Ahaddons City of ſeven Mountains, John 4.21. And the name Catholick, uſed of old in the Church deſtroyeth that opinion. Catholica qu • eſſe poteſt quae Romana dici • u? And ſeeing the partition Wall is broken down between Jews and us, why make they another partition between us and them Rome for this and all of that Synagogue, are to be h • ld accurſed till our Lord cometh, for it is accurſed. And ſome of our Divines do little better than Judaize about the Jewes poſſeſſing Canaan and Jeruſalem.

Ibid. Some points of truth conjoined] The Whores cup of Fornications was gui'ded with ſome truths, but filled with the waters and wine of Sodome, and doctrines of Devils, A Myſtery. By thy Witchcrafts were deceived all nations; cauterized conſciences ſpeak lies through hypocriſie, Apoc 18.23.1 Tim. 4.

Ibid. Hereſies and blaſphemies] And I ſaw a Woman ſit upon a ſcarlet col • ur • d Beaſt, full of Names of blaſphemy. Their tranſlations, Pſalters, Roſaries, &c. ſhew this. The Lord hath rebuked ſuch Satans, and ſtill will.

Queſt 3. and Anſw. Kings and Peoples, and Multitudes, &c.] Here you may behold a Roman Catholick: here is their univerſality, multitude unitie, outward glory, &c. let them boaſt: but rather let them tremble, and conſider Apoc. 13.8. & 17.8. They whoſe Names are not written in the Lambs book of life from the foundation of the world followed the beaſt. Their Diets, Councels, Parliaments, Synods, &c. were to inſlave themſelves to ſerve a Beaſt, and blaſphemous Whore, a Witch, &c. God ſhall ſend them ſtrong deluſions to believe lies, 2 Theſſ. 2. Be wiſe now therefore O ye Kings, be inſtructed ye Judges of the earth. Serve Jehovah, kiſs the Son, the Heir of heaven, Pſalm 2. Mat. 21.38. Hebr. 1.2. O ye Princes ſtudy your Kingdomes, Principalities, and your common-Weals. O ye Nobles and Judges ſtudy to advance the Goſpel, the glory of any Nation, that embraceth it, and that walketh after it. Oh be perſwaded it is a good, light, and eaſie yoke, 2 Chron. 12.8. ye are the chief Biſhops from God and Paſtors: oh do not ye by negligence or tranſaction of your power to the unworthy, cauſe the Lords flock to be ſcattered.

CHAP. XVII.

With Queſtions, Anſwers, and Annotations, Concerning the two Witneſſes, and the mark of the Beaſt: And the decay of the myſtery of iniquity.

QUeſt. 1. Who kept the Teſtimony of Jeſus, and the word of God that came from Sems Tents in the times of the riſing and height of the Pontificality?

Anſw. Many in the times of the riſing of it, and there were here and there two Witneſſes, ſome that followed the true Lamb, and that in the height of it, prophecyed, miſliked, and cryed out againſt the proceedings of the myſtery of iniquity. But this company were not ſo conſpicuous and viſibly glorious, being for divers Hundreds of years driven as into a Wilderneſs through a red ſea of fire and fagot by the Beaſt of the Bottomleſs pit, the counterfeit Lamb, and the prevailing faction of his ſix hundred ſixty ſix apoſtatical number, yet at the laſt, the Brethren overcame by the bloud of the Lamb, and by the word of their Teſtimony, and they loved not their lives unto the death.

QUeſt. 2. Then the papacy would not bear with ſuch as conteſted againſt it?

Anſw. Chriſts faithful witneſſes were cauſed to mourn in Sackcloath: No man might buy or ſell that would not Worſhip the Image of the Beaſts imperial State re-erected in the Pontificality,Like their forefathers, the ſervants of ſervants, the curſed Canaanice. Deut. 2.28, 29. and receive the Mark of the Beaſt, in his hand or forehead, or the name of the Beaſt, or at leaſt be of the number of his name: yea, elſe were moſt cruelly uſed (as is ſaid) throughout their large Common-weal. That Whoriſh Church, was and is drunk with the bloud, and martyrs, of Jeſus.

QUeſt. 3. What do you underſtand to be the mark of the Beaſt?

Anſw. The Popes Canon-Law telleth that none may live under the Empire, but by yielding to the Popes Lawes, in his ſubſcribing to his Imperial and Eccleſiaſticall Supremacy, and oath of fidelity as a mark on the hand, and ſome open token of communion with him, and profeſſion of his decrees as a mark in the forehead: The ſaying of the Ave Maria, went over all to the poor beggars, and reverence to the croſs, and comming to their moſt wicked Maſs. Forbidding and refraining from reading and teaching the holy Scriptures, but for licenſed and auricular Confeſſion. Briefly all differing from their Dracons Lawes were heretiques, and mightnot uſe policy having not the marks of his Politie.

QUeſt. 4. Did then the Pontificalitie and Papacy (as the old Empire) porſecute the faith of the Prophets and Apoſtles doctrine.

Anſw. Yea, for it is ſaid that the latter Beaſt like a Lamb with two horns, did all that the former Beaſt did. He had the voice and ſpeach of the Dracon-Caeſars: and did maintain the ſame War againſt theFor the wars of the dragon-Caeſars, and dragon-Pope • , ſee former notes. Saints, and for the ſame cauſe, and that was, the keeping of the commandments of God, and the faith of Jeſus. And this is the very mark of thoſe that have Gods Name in their Foreheads.

Note as the old Beaſt-like enemies fought againſt the faith of Jeruſalem Sems Tents, and the People of God: ſo Rome-Egypt, Rome-Babylon, with like cruelty and inteſtine hatred both in the Caeſars, and Popes againſt the ſame glorious faith of Jeruſalem the holy. City that came down from heaven. Kain began the War, the Pontificality and Papacy follow Kains waies. The former be ſtamps of the latter. As there is a like revolution of time, ſo there is of other matters of Chriſts adminiſtration.

QUeſt. 5. But the myſtery of Iniquity the ſpiritual Supremacy did not ſtill continue in that ſtrength and repute in the Chriſtian world, as it had in former times?

Anſw. The Apoſtle foretold that the Lord Jeſus would conſume that wicked, that man of ſin, and his corporation with the Spirit of his mouth, and aboliſh it with the brightneſſe of his coming; ſo the fifteenth century, the Lamb, the King of mount Sion appeared with one hundred and forty four thouſand, attending on him who cauſed the Goſpel to break out again, and the light of it in the holy city increaſed to our daies that Chriſt the Sun of Iuſtice ſhineth and reigneth in England, Scotland, France, Germany, &c. Bleſſed be his glorious name. And let the four and twenty Elders, and the ſour lively Wights, and all that fear God both ſmall and great, give thanks and ſing Hallelujahs with all hearty courage, as Apocal. 15. & 19.

QUeſt. and Anſ. 6. Shall the Papacy be ſtill decreaſing?

Anſ. Yea, for the preaching of the eternal Goſpel falleth Rome-babylon, and buildeth Jeruſalem. This the Sword of Chriſts mouth, hath conſumed the Kingdome of the Beaſt: and chiefly through this, Abaddon the ſon of perdition, the angel of the bottomleſs pit, and his curſed earthly politie and corporation ſhall be periſhing to the end, and is every day going to utter perdition.

QƲest, 7. But the Polity of Rome. Egypt is ſtrong by power and ſubtill counſells, through the Kings and Princes that give their power to the Beaſt, and through the ſwarms of innumerable Locuſts, and all his Worſhippers: all which are confederate with him, and ſay, So ſaid the Atheiſts of old Egypt, and old Babylon, Dan. 3.15. Exod. 5.2. Jer. 50.34. who can warr with the Beaſt as Apocal. 13.4.

Anſw. Strong is Lord God of Hoſts, the King of Kings, and Lord of Lords, that will judge the great Whore, and overthrow that habitation of Divels, that hold of every foul Spirit, that Cage of every uncleane and hatefull Bird. For he fitteth as on a White Cloud with a ſicle in his hand, and as on a White Horſe of truth and might, and in righteouſneſſe doth judge and make Warr. And the godlyThe called, the choſen, the faithful, are on the Lambs part, Apoc. 17 14. WarrioursAll thoſe cry mightily to him that ſits on the Cloud, to thruſt in his ſicle, and their prayers are heard, Apoc. 14.15. Princes, † Teachers and † people, as on White Horſes in his truth and might will follow him.

† And that we might be aſſured of Myſticall Babylons deſtruction,Gen 6.11, 12, 13. & 11.8. Joſ. 10.11. Jud. 4. & 5.19. Jer. 25.10. Nah. 3.4.17. Ezek. 17. & 28. Deut. 2.27, 28. with Apoc. 13.17. Eſai. 63.3. the holy Spirit alludeth to the ſtories of the old enemies, the old world, Sodome, Egypt, Chanaan, Edom, Tyrus, Niniveh, Babel, and apoſtate Jeruſalem, & to the four curſed Kingdomes in Daniel chap. 7. & to Gog and Magog, Ezek. 38, & 39. As Gods wrath and vengeance came on them, ſo moſt ſurely ſhall the curſed, bloody, heatheniſh, apoſtaticall polity of King Abaddon be trodden in the wine-preſſe of the wrath of the Lord God omnipotent, and periſh. The ſevenThe ſeven Phialls ſhew how Rome ſhal as it dealt in the Trumpets, as ſhall be more largely ſhewed hereafter. Phials ſet forth this, how the juſt God doth pour out plagues on the Throne and Kingdome of the Beaſt.

QUeſt. 8. Shall the Goſpel of Chriſt increaſe in glory?

Anſwer, It ſhall: Chriſt will raiſe up holy Teachers, who ſhall by his great power cauſe the earth to be lightned with glory. And the Temple and Teſtimony which the Beaſt of the Pit had ſhut up, ſhall be further opened, and the Lord the Almighty One ſhall reign. The ſame Kingdomes that gave their power to the Beaſt, ſhall regain, and ſhall revive from their dead apoſtaticall condition, and hate the Whore, that loathſome Corporation of the King of Locuſts, make their Kingdomes our Lords and his Chriſts, for they ſhall embrace the Goſpel which ſhall ſhine among them. This is called the marriage of the Lamb, Apoc. 19. And verily, as that whoriſh Polity hath been deſolate and naked, in reſpect of England, Scotland, and much of Germany, &c. ſo ſhall it be of France, and Spain, and others, when Gods purpoſes are fulfilled.

QUeſt. 9. What is the finall judgement given on the ſecond beaſt with two horns like a Lamb, who is the Beaſt of Empire revived, and alſo with his Locuſts is the falſe Prophet?

Anſwer, It is ſaid the Beaſt was caught, and with him the falſe Prophet which worketh miracles before him, by which he deceiveth them that receive the mark of the Beaſt, and worſhip his image, both were caſt alive as Sodomites into the Lake burning with fire and Brimſtone, and ſhall be tormented with the Devils day and night, for ever and ever.

Even ſo, Amen, Lord God omnipotent, holy, juſt and true are thy wayes, and judgements, O King of Saints,

QUeſt. 10. What is the judgement on them that are ſeduced by the great, glorious, and Catholick Whore, and were drunken with the cup of the Wine of her fornications, that had the Mark of the Beaſt, and did worſhip his image?

Anſw. They ſhall drink of the Cup of the wrath of God, the wine mixed in the cup of his anger, Pſal. 11.6. and 75.8. and ſhall be tormented for ever and ever, without reſt day or night in fire and brimſtone, in the preſence of the holy angels, and in the preſence of the Lamb, Apoc. 14. This ſhould be a moſt ſerious admonition, for men to come out of myſticall Babylon, myſticall Egypt, to uſe no garments, no prayers, no laws of the Popes making.

QUe. 11. What are we to think of all that go under the name of Papiſts, that are under the Papacy?

Anſw. Fearfull judgement is pronounced on all thoſe that worſhip the image of the Beaſt, or have his Mark or print of his name in hand or forehead, but ſentence is not ſo paſſed on all that are of the Number of his name, yet they are in great danger, unleſſe they obey the voice from heaven, Come out of her my people. O thrice bleſſed is that Kingdome, O thrice bleſſed is that family, O thrice bleſſed is that perſon, that not onely hath gotten victory over the Beaſt, and over his image, and over his Mark, but alſo and over the number of his name.

QUeſt. 12. What is the end of all that know not God, and which obey not to the Goſpel of our Lord Jeſus Chriſt, which will not be of the Corporation of the holy City?

Anſw. Everlaſting deſtruction from the preſence of the Lord, and from the glory of his power: for ſo it is ſaid, without ſhall be dogs and ſorcerers, and fornicators, and murderers, and idolaters, and the fearfull and unbelievers, and the abominable, and whoſoever loveth, and maketh a he, Apoc. 21. and 22.

QUeſt. 13. What is the end of the godly that would not obey the Papacy, and of all that ſincerely walk with God?

Anſw. The Apoſtle John heard a voice from heaven, ſaying, Write, bleſſed are they that die in the Lord, even ſo ſaith the Spirit, for they reſt from their labours, and their works follow with them. Phil. 3.12. They ſhall not be unclothed, but clothed upon: in them mortality be ſwallowed up of life. 2 Cor. 5.4. Luk. 20.35.36. And in the day of the all-joyfull reſurrection, our weak, vile, and corrupt bodies, ſhall be raiſed up incorruptible, and be faſhioned and made like our Lords glorious body. And the Saints that are alive, and remain unto the coming of the Lord, ſhall have inſtead of death a ſudden and unſpeakable * changing in their bodies, and shall together with them of the Reſurrection, be caught up in the clouds to meet the Lord in the aire, and to be ever with the Lord, not to die any more, but are equall unto the angels, and ſhall shine like the Sun in the Kingdome of their Father, Amen, Even ſo come LORD JESUS.

Annotations upon the Queſtions and Anſwers of the ſeventeenth Chapter.

QƲeſt. 1. and Anſ Here and there two witneſſes.] See Mr. White, Way, &c. page 384. &c. and Mr. Cade, Juſtif. l. chap. 4 and lib. 2. chap. 1. and many others, Chriſt ſtill raiſing up his witneſſes, was an argument that his cauſe ſhould live till better times. All the power of the Weſtern world, that Pope, and Emperour, and other horns of the Beaſt could make, could not root out the Church, nor the faith of the Primitive purity. It did and ſhall increaſe in ſpite of fire, and fagot, priſons, Maſſacres, Index Expurgatorius, &c. the King of Locuſts, and his Locuſts prevailed againſt the bodies of the Saints, but not againſt their Teſtimony to the true faith of Chriſt.

Ibid.—Propheſied, miſliked, and cried out.] Here is a ſore combate of Michaels ſervants, called the patience of the Saints, as with the Caſars, ſo now with the Tail of the Dragon, the King of Locuſts. All the fight was for the ſalvation and power, and Kingdome of God and his word, and the authority of of Chriſt and his Teſtimony, Apoc. 12.10. and this ſtill is, and muſt be intended for unto baniſhment, ſpoiling of goods, bonds, and death: Yea it ſhall be contended for till the ſeventh Trumpets ſounding ſheweth Chriſts reigning over the Kingdoms of the world in the glorious manifeſtation of his Ordinances, Apoc. 11.15.19.

Ibid. For divers hundreds of years] In thoſe dayes the Temple was ſhut, and Chriſts Ordinances abandoned by the authority of the Beaſt with two horns, like a Lamb, ſo there is two kinds of authority, and for this was the great ſtrife, Jehoſaphat much reformed the State, and took away the high places, that had Groves, but the other high places ſtood ſtill, for the peoples heart was not able to comply with purer worſhip, 2 Chron. 20.33 So in our dayes our people are full of ſuperſtitions, and hate faithfull teaching, therefore pure Reformation ſhall not be yet, nay now the the things not reformed by Queen Elizabeth and King James, are a means of introducing moe things of Popiſh abominations.

Ibid. Of his 666. Apoſtaticall number.] Obſerve the Romane Catholick Church of Kings, multitudes, peoples, Nations and kindreds, and tongues rejoiced, when the Beaſt of the Pit had killed the two witneſſes, and Martyrs of Ieſus, ſo they are the many that go the broad way, and Chriſts witneſſes ſew that go the narrow way. Papiſts ask where was your company before Luther, the anſwer is eaſie, where was it not? and they themſelves knew and ſaw where it was well enough. They did not murther men that were inviſible. And it doth not alter the Caſ • in reſpect of truth, that Chriſts witneſſes were mean, weak, and few, Chriſt was among them, 1 Cor. 14.11, 12, 13.2 Cor. 4.8. 9, 10, 11. and 13.4 vid. Mr. Cade, lib. 2. page 181. &c. What unreaſonable prating do the Locuſts uſe, (the fooliſh woman is clamorous Prov. 9.) that we muſt ſhew a viſible glorious company, proſeſſing the Goſpel in all ages, when the Spirit forewarned of perillous times, and of apoſtaſie from the faith:and evermore they that ſpake or did any thing to queſtion Popiſh Doctrines, or their uſurped power were killed, &c.

Queſtion 2. and Anſwer, No man might buy or ſell.] Apoclyps 11. and 12. and 13. and 14. chapters, ſet forth their cruelties, the juſt is an abomination to the wicked, & contra, a Proverbof experience from the firſt and laſt Counſells. It is more dangerous to ſpeak againſt, and withſtand their decrees and decretalls, than the commandements of God, a ſpeech of the good and noble Lord Cobbam, is worthy of place, loe good people loe, for the breaking of Gods Law, and his great commandements, they never yet curſed me, but for their •• wn Laws and traditions, moſt cruelly do they handle me and other, men. Thus that good Noble man ſpake to the people with a loud voice of thoſe bloudy ſtinging Scorpions, the Biſhop of Canterbury and other Locuſts. Babylonian Lucifers that exalted themſelves againſt the Kingdome of Chriſt, and the Laws of the Land, Acts and Monuments 731. of the laſt Edition. Whores that break wedlock are cruell, Ezek. 16. and 23. Sicut Patres veſtrietiam v • s, Acts 7.51. How are mens inventions yet preſſed in theſe dayes of the Goſpel (1636.) But for Gods Commandements how ſlighted. Experience, the Saints of God, both godly miniſters, and people have of this continually.

Ibid. worſhip the image of the beaſts imperiall State.] The imperiall State of the Pontificality was a glorious image, that all the world wondered and worſhipped, but John and all gracious know that that State is a Beaſt, and is going into the lake of fire.

Queſt 3. and Anſw. In ſubſcribing, &c.] All had, muſt have communion with the Beaſt in one manner or other. Gods marked hated the Beaſts mark, and the Beaſts marked hated Gods mark.

Ibid. Revec •• nce to the Croſſe.] So do the Biſhops in their Canons, that in the ſign of the Croſſe in Baptiſme, the child is dedicated thereby to him that died on the Groſſe, Can. 30. And many of our people, that will not be Papiſts, yet are very ſuperſtitious, and defend themſelves by the Croſſe in Baptiſme, Mat. 18.7. Luc. 17.1. That is a ſad ſpeech which Chriſt ſaith, Curſed is he that maketh the blind to go out of their way, and let all the people ſay, Amen, Deut. 27.

Ibid. Of the 3. Queſt. and Anſw. Forbidding and refraining from reading and teaching the holy Scriptures.] It is great wickedneſſe, that any ſhould forbid any of the ſimpleſt to read the holy Bible, or any godly learned, requeſted by a company not to expound it, as in the Primitive Churches, this order for every man able and faithfull to utter his gift continued to the time of Theodoret, yea long after, Theod. upon 1 Cor. 14. See what the Spirit faith by the Apoſtle Peter, 1 Pet. 4.10.2 Tim. 2.2. But Gregory the ninth, a Pope of Rome prohibited, that no Lay-man ſhould preach, of whatſoever degree he was.

Queſt. 4. and Anſw. He had the voice and ſpeech.] Laws be the Speech of a polity, ſo that many have fitly compared the new Religion, of the Pontificality with old Romes, becauſe it is ſo ſtuffed with old heatheniſh Cuſtomes, after the Theologie (rather the Popologie) of Virgil and Ovid, &c. Adde hereunto the Popes decretalls over-ruling States, are wicked commonly, and the more they be, being urged by men unlawfull.

Ibid. Keeping of the commandements of God, and the faith of Jeſus] Bleſſed is he that watcheth againſt cunning craftineſſe and deceit, that he may keep his garment cloſe to him. Apoc. 16.15. Chriſt hath made us Kings and Prieſts, and then we muſt bear holineſſe in cur hearts and forcheads. And let the juſt hold on his way, and let the clean in hands increaſe in courage, Job 17.9. Apoc. 21.11. Truth is better than our lives or States: be independent, and God will be with the good; for whoſoever ſaith the Lord ſhall be aſhamed of me and of my words among this adulterous and ſinfull generation, [that is, that doth adulterate the faith by hereticall Doctrines and mens Precepts and traditions] of him ſhall the Son of man be aſhamed alſo, when he ſhall come in his own glory, and the Fathers, and the holy angels, Mak 8. Luc. 9. Here note, how the Corporation of the ſeed of the Serpent, eſteemeth Chriſt and his ſervants, and the holy Doctrine, anathema. And contrarily the Corporation of the holy ſeed, eſteem the Serpent and his ſeed, and their commadements and inventions, anathema, maranatha. This hath been the deadly feud and enmity and war from the beginning, ever ſince Kain flew Habel. This is the fire, ſword, and diviſion that Chriſt hath ſent on the earth, Gen. 3.15 Mat. 10. Luc. 12. This muſt be conſtantly obſerved for Kingdomes, towns, and families, and perſons.

Qu. 5. and Anſw. The King of mount Sion appeared with 144000.] Obſerve the alluſion in the term Mount Sion, which ſheweth, all that follow the Lamb under the new Teſtament, harp the ſame ſong of holy faith, as the faithfull of Mount Sion of old, Apoc. 14. anſwerable to this the Apoſtle ſweetly proteſteth, Acts 26.6, 7. and all the Epiſtle to the Hebrews ſheweth this moſt evidently. Likewiſe any part of the old Teſtament, cited or paraphraſed, or any way expreſſed by our Lord and his apoſtles, proveth that curſed Popery ſhould be accurſed, that objecteth. novelty to our moſt holy faith, and this well conſidered will ſtrengthen the godly Student, againſt the Anabaptiſt and Antinomian, &c.

In Apocal. chap. 7. there were 144000. that the firſt Beaſt warred againſt: and in chap. 14. the ſame number (that held the faith of the Patriarchs and Apoſtles) The ſecond Beaſt warres againſt them. The tenth Century Satan was let looſe to deceive, and then the Churches were in a dead State from a Church-life, but now the Churches begin to recover life, to live again is, as it were, a Reſurrection, as the Jews in the return from Babel, Ezek. 37. Apoc. 20.

Ibid. And all that fear God, both ſmall and great gave thinks.] None but one made gracious, as Iohn can ſee the holy Ieruſalem, and ſing praiſe, Ezek. 43.11. Worldly look to worldly pomp, and every man as he bears a perſon Chriſtian, will praiſe the Lord God for his ſalvations from the idolatry, hereſie, ſtrange language, and tyranny of the man of ſinne, of Rome-Egypt, Pſal. 98.1, 2, 3. Pſal 114. Oh the ſearfull judgement of Chriſt giving the world over to ſlavery and befottedneſſe in former times: Rejoice over her thou heaven, and ye holy Apoſtles, and Prophets, for God hath avenged ye on her, read attentively, Pſal. 81. and in all this book of the Apocalips compare old things with new.

Queſt. 6. And chiefty through this Abaddon.] States miſs much the mark that think to overthrow the Kingdome of Abaddon, if liberties, and not the quarrell of the Goſpel be not ſyncerely intended. Let the King of Swedens doings adviſe them; And conſider Zac. 4.6. chiefly ſo muſt the Temple be built, and Fathers and Councels, Doctors, and School men, are not the ſword of Chriſts mouth, much leſſe a dumb, baſe, idle, and proud miniſtery: thoſe and theſe humane helps we have uſed long enough.

Ibid. Shall be periſhing to the end.] As thoſe four beaſts Da •• y periſhed by the time of our Lords firſt coming, ſo the Romane Beaſt made of thoſe four ſhall by his ſecond. A greater curſe cannot be to terriſie us in partaking with them. For what State will ſeek to uphold the Kingdome of the Beaſt, King Abaddon muſt ſink with it, as a great milſtone that Chriſt caſteth into the ſea, and let each State whoſe Kingdome is the Lords, and his Chriſts, take heed how they tamper in leagues and Treaties with any of the horns, that yet uphold and give their power to the Beaſt, and mark events. Chriſt hath and will preſerve his Common-Weals that rule for him, that in truth defend his faith, as D. Cariton in his thankfull remembrance hath evidenced to our ingratefull and forgetfull Nation. Will we not yet mind that theam of theirs, nulla fides obſervanda baereticis: yea it is more than a theam; it is one of their Papall Laws, a Canon in the Couneel of Conſtance, Seſſ. 19. Will not we believe a man to be bald till we ſee his brains, vide Cade Juſtif. lib. 2. 80, 81. &c. and the apdendix: Ques ſalvos ſuſcita • , ques deſtruit dementet. Juſt with God that they that will not know his holy faith, ſhould not know reaſon. The children of Noph, and Tahpanbes have broken thine head (contrary to Gen. 3.15.) Jer. 2. Iſa. 9.13. and 30.4. The harlot Aholibah doted on the Egyptian and Babylonian worſhips, which were her ruine: they ſent for the brave Gallants of Babel clothed inred attire, a type of Scarlet Cardinals of myſticall Babylon, Ezek. 23, 14, 15. Hoſ. 9.2. and 10.6. &c. &c. Dear Queen Elizabeth would not ſuffer Jerolamus Martinengo to come over into England for any Treaty, Hiſt Council of Trent 440. but now Treaties, and Locuſts are either ſent for or ſuffered to ſwarm. Alaſſe what means it? that an ambaſ • adour ſhould be ſent to the ſeven Mountain, City, of myſticall Babylon. What have we to do to drink the waters of Tyber, Jer. 2.18. (1636) Ezek. 23.16. in King Edwards dayes the State ſent for P. Martyr, and Martin Bu • er, and for many years countenanced men of their Spirit, but now &c. The ſyncerity of the Goſpel is the ſure Baſis of all proſperity to a State: and notwithſtanding all this, Elias, and Eliſha, and Sam • el, &c. will be the Chariots of Iſrael and the horſemen thereof. Falſe Religion and oppreſſion is the earthquake of a State, as Mr. Cade moſt affectionately ſheweth in the Appendix.

Queſt. 7. and Anſw. That gave their power to the beaſt.] The Kings that did traffick with the Pope continually for his confirmation, they felt Chriſts anger for it, for he would have them know, that by him Kings reign, that all power in heaven and earth is his, that the moſt high ruleth over the Kingdomes of men; as the proud King of old Babel, who was made a beaſt, did confeſse to warn the Beaſt of myſticall Babylon, of his blaſphemous arrogancy, Prev. 8. Mat, 28.18. Dan. 4. Rom. 1 • .1. i.e. Kingdomes that will not ſtick to Gods covenant ſhall find this Scripture made good on them, 2 Chron. 12.8.

Ibid. The King of Kings, and Lord of Lords.] The Lamb ſhall overcome and revenge the blood of his ſervants, Apoc. 19. Five beads were fallen for Gods peoples ſake, when John wrote, and the ſixth head was wounded to death for perſecuting the faith, ſo ſhall the ſeventh Head feel the curſe of the living God

Ibid. That will judge the great Whore.] God ſhall judge them and his Prophets, and their enemies ſhall judge them, and the righteous men ſhall judge them after the manner of adultereſses, and blood is in their hands, Ezek. 16.38. and 23.45.

Ibid. That hold of every foul ſpirit.] Whom do theſe foul ſpirits, conſcience-cauteriſed hypocrites ſeduce? on whom do theſe Vultures, kites, and ravens ſeiſe on? ſurely on none but thoſe men and women, that have ſore and itching ears, and cannot abide ſound Teaching, and have no love to the truth, and laden with ſins, and led away with divers luſts, luſts of the eyes, of fleſh, and pride of life, 1 Tim, 6.10 2 Tim. 3, 6, 7. and 4. and 3, 4.1 John 2.16. Apoc. 18.2 This verſe of Apoc. 18.2. may be an alluſion to Iſa. 13.21.22. as old Babylon was troubled, Zim, Jim, and Ohim, ſo myſticall Babylonians in our Land, in theſe dayes of darkneſse have been troubled with ſpirits, and hobgoblins, and night-terrours, &c. But bleſſed be the father of mercies, the God of all conſolation for the Goſpel of his Son, which hath ſcattered theſe evils from us.

Ibid. For he ſitteth as on a white cloud, with a ſicle in his hand, and on a white ho • ſe.] Let the Saints remember with joy how Chriſt the King rode on a cloud, in bringing Iſrael out of old Egypt, ſo now in bringing us his Iſael out of Rome Egy • t, Gird thy ſword upon thy thigh, O moſt mighty, Pſal. 45. in Apoc. 6.2. Chriſt rode as on a white horſe in his inſtruments the angels inviſibly, men viſibly againſt the Caſars, till he had wounded to death that head of the Romane State: ſo now againſt the reviver of the wounded head, he rode on a white horſe, Apocal. 19.11. as againſt old Egypt. Hab 3.8. Jehovah ſhall reign for ever, and ever. Moſes and all faithfull ſo ſing, Exod. 15. Apoc. 15.

At the figure of the † The holy ſpirit alludeth to the ſtories of the old enemies.] Apocalyps 18. &c. ſheweth the great fall of myſticall Babylon from old ſtories (Oh that our brethren would be converſant in the holy Scriptures) the Romane polity killing men for the Prophets and Apoſtles Doctrine, is as guilty as if it had killed them and all holy in the ſame faith. All the righteous blood ſhed from Habel the righteous to this day ſhall be required of them, and it ſhould admoniſh our Nobles, Gentry, miniſtery and Commonalty, to take heed how they comply with that bloody, whoriſh Church, leſt they acquire the guiltineſſe of its maſſacres, treaſons, Gun-powder plot, &c. conſider Job 9.4. to help the Reader to compare the Ap • calyps with old ſtories, ſomewhat I will mention for theſe preſent expreſſions.

The old world, Gen. 6.11, 12, 13. corrupted the earth by apoſtaſie, and God would corrupt, that is deſtroy it, ſo the Lord will corrupt the policy of the man of Sin, Apoc. 11.18. God plagued Sodom. Gen. 19. Rome is called Sodom, and God will deſtroy it, Apoc. 11.8. We know how God plagued Egypt. Rome is called Egypt, Apoc. 11.8. and many of the plagues of Egypt are and ſhall be on Rome-Egypt, Apoc. 16. Sicho • the King of the Amorites would not ſuffer Iſrael to buy and ſell bread nor drink: ſo the Popiſh policy. Apoc. 13.16. but God deſtroyed the one, and will the other, Edom Iſa. 63. with Apocal. 19.15. Tyrus, Ezek. 27. 30, 31, 32. with Apoc. 18.15, 16, 17, 18, 19. Niniveb, 3, 4, 17. Apoc. 17.4. and for Ninivebs Locuſts, Apoc. 9. Apoſtate Jeruſalem, Jeremiah 25.10. Apoc. 18; 22; 23. Of the four beaſts in Dan. 7. ſpoken of afore, in applying them to the Romane beaſt. All the Apocalyps, almoſt every Sentence is taken from the Prophets, expreſſing old rerms for new States, and places, and times, but that would be too long a work here to deſcribe, it is done other where.

Queſt. 8. and Anſw. The ſame Kingdomes that gave their power.] A man even bymans wit, might marvell why Princes would ſuffer ſuch a deceiver, as Apolluon to ſtand one year, his Doctrine being againſt all light of the bleſſed Scriptures, & each Prince being able to caſt him from his Territories. Gods wayes are unſearchable. God hath choſen a few onely, and none can come to Chriſt, unleſſe the heavenly Father draw him, but the things revealed belong to us and our children.

Ibid. They ſhall embrace the Goſpel.] The holy City ſhall be yet more glorious. The ſtreets of the City are pure gold, as clear as glaſſe, then ſhall the Saints walk chearfully, when Gods commandements and the faith of Chriſt are purged from the filthy ſcum of mans inventions. Our Lord Chriſt, the Teacher appointed of the Father, and his apoſtles in their Doctrine were like Refiners fire and fullers ſope to the Rabbies of traditlons and bodily exerciſe, Mat. 5. and 6. and 7. and 156 and 23. but they were not able to abide it, but as Cain, perſecuted with inteſtine hatred: ſo Chriſt in his martyrs, and his angels in the Reformed Churches, hath been and will be as refiners fire and fullers ſope to the King of Locuſts, and his Locuſts Doctrine, he will purge his floor of the fulſome ſtuffe, and the chaffe of the decitfull hypocrites.

Ibid. And verily, as that whoriſh polity hath been.] As Iſrael in Egypt under Pharaoh, ſo the cauſe of the Goſpel ſeemed unrecoverable under the Egyptiacall Kingdome of the Man of Sin, but the ſayings of God are true; he is Jehovah, performer of promiſe, as Iſrael felt for old Egypt, Exod. 6.3. ſo we have felt for Rome-Egypt, and as we have ſeen the loving kindneſſe of God, ſo ſhall others, Rome-Egypt, ſhall be more and more deſolate.

Que •• . 9. and anſw. With his Locuſts, is the faiſe Pro phet.] The Pontificality is a Beaſt of Empire in its power, and it with its Clergy is the falſe Prophet, a Corporoation ſpeech, falſe Prophet; that is the body of falſe Prophets.

Ibid. Caſt alive as sodomites.] The common-weal of King Abaddon is called Sodome, and his Catholick company and Church faith of her ſelf, ſhe is a Queen, Apoc. 18. yet ſhe is but the Queen of Sodome and Babylon: all the Kings and Princes that are of that polity, let them fear the puniſhment of Sodome, unleſſe they repent, and make their common-weals our Lords and his Chriſts.

Queſt. 10. and anſw. Without reſt day and night.] God gave men over, that loved not the truth, to believe lies, that they might be damned. Terrour, it is ſaid without Reſt, and then what lies and witcherafts do they teach and believe, of Maſses, Trentalls, Requiems, Dirges, Libera me's, &c. No reſt to them that follow the Beaſt.

Ibid. To uſe no garments] Their Cannons and prayers, and apparrell, are all bent to a blind drift, and not fitteſt to have been uſed in our tongue, the whole frame is out of order, Mr. Bro. in Apoc. 94. and 156.

Queſt. 11. and anſw. But ſentence is not ſo paſſed, &c.] We judge well of many of our forefathers, that they are Saints in heaven, for they made divers good Laws againſt Deviliſh Popery, and were ſtill complaining of Popiſh enormities, and many in their laſt Wills, would not bequeath any thing to maintain Popiſh Maſſes, &c. &c. and in their judgement and affection were much againſt Popery, and did come very far out of that polity, yet through fear went under the name of Papiſts, and the number of his name, and durſt not, through the diligent tyranny of the Scorpion-Locuſts, openly confeſſe the truth, as there are now ſuch in Spain and Italy &c. that hate Popery, yet go under the name of the Beaſt, and the God that multiplieth to pardon, the God of all mercies, no doubt did, and doth paſſe by the weakneſſe of his ſervants in thoſe dayes and places of darkneſſe, but that is no comfort to Papiſts that are in Reformed Churches, for they in obſtinacy ſtill worſhip the Image of the Beaſt, and have his mark, both in hand and forehead

Ibid. Come out of her my people.] They muſt not be of worldly glorious, myſticall Babylons part that will condemn her, but abſolute free from her. We muſt be as in a wilderneſſe, as Iſrael from Egypt, and as on an high mountain in the Spirit, as John and Ezekiel afore Chriſt will ſhew us the glory of his own ordinances, and the great Whore, and her abominations, and till we be aſhamed of all the wickedneſſe that we have received from the man of ſin, we cannot ſo clearly ſee the form and faſhion of heavenly things, Ezek 43.10, 11. Forty nine thouſand were perſwaded to leave old Babylon, in hope of Chriſt his firſt coming, ſo they that hope of comfort at Chriſt his ſecond coming, muſt come out of all myſticall Babylons polity, R. R. B. Jewell and other Worthies of Chriſt in our State, Def. Apol. chap. 22. Diviſ. 1. But in departing from the Papacy. Godly Teachers muſt not think of a new Conſtitution of Churches, but of Reformation, part off all additions from the holy Scriptures, from offices in the Church, and officers, ſeals and cenſures, and the open profane from ſeals, and the Primitiye apoſtolick purity will appear, if we otherwiſe do, we ſhall not avoid the ungodlineſſe of Anabaptiſtrie, and other pratlers that do diſchurch Churches and Members.

Ibid. O thrice bleſsed.] The Lord JESUS faith, Bleſsed is he that readeth, and they that hear the words of this Proph • cie (of the Apocalyps) and keep thoſe things which are written therein, Apoc. 1. and 22.7. Again, Bleſſed are they that do his commandements, that they may have • ight to the tree of life, and may enter in through the gates into the City, Apoc. 22. 14 Mark the phraſe, Bleſſed are they that do his commandements, what is this? a covenant of works, is not this the ſame language of Levit. 26. and Deut. 28 and 30 vain talkers muſt vent their Mateologiſme?

Queſt. 12. and anſwer, That know not God, &c.] Many will not be Papiſts, and yet are ignorant (and love to be ſo) ſuperſtitious, ungodly, and unrighteous in all their life, they hated knowledge and did not chooſe the fear of the Lord, and ſuch ſhall eat the ſmit of their own wayes, Prov. 1. and 5.12

Anſwer, without ſhall be dogs.] Without, the Lord J • ſus Chriſt in his holy ordinances coth make a marvellous ſeparation of the precious from the vile, but at that day ſhall be the perfection, Pſam 1. Mat. 25. Alſo note all theſe ſorts of ſinners are not to be underſtood as commonly men apprehend them, but they ſtand in oppoſition to the peace, quietneſſe, holineſſe, zeal, purity of worſhips, truth, grace, and glory of the heavenly Jeruſalem.—Shall be dogs.] The Conciſion were dogs and murderers, Pſalm 22 Phil. 3. and caſt our, Gal 4. they reſiſted the building of new Ieruſalem, maintaining bodily exerciſe (opus operatum) their idol and vanity: this made their houſe and habitation deſolate to this day. And is not this written for our admonition. Thoſe mine enemies which would not that I ſhould reign over them, bring hither and ſlay them before me. Luc 19. 2 Thoſ. 1.9. as it was obſerved at the beginning that CHRIST his Doctrine, and ſervants were held anathema of the godleſſe, ſo it will ever be.

Ibid. And ſorcerers.] Or poiſening Sorcerers, read Thankfull Remembrance, page 193. A • ias tranſlates venefiei, Apoc. 22.15. It is thought the Jeſuites are ſuch creatures, the book of their State myſteries mentioned doth imply ſuch things, it muſt be taken alſo ſpiritually, bewitching people by feined words, &c. to make them believe falſe Doctrine, G • l. 3.1. All this the Locuſts muſt do, for we are ſure that the holy Lord God doth not anſwer them by dreams, nor by Ʋrim, nor by Prophets: ſo that the next courſe is to go to Eudor, they know who will there readily attend them, 1 Sam. 28.6.

Ibid.—And the fearfull.] And I ſay unto you my friends, Be not aſraid, of them that kill the body, and after that have no more that they can do, Luk. 12. I, I, a • he that comforteth you. Who art thou, that thou ſhouldeſt be afraid of a man that ſhall die, and the Son of man who ſhall be made as graſſe, and forgetteſt I • bovah, the eternall being, thy maker, that hath ſtretched out the heavens, and laid the foundation of the earth in the waters, Iſa. 51. If Gods word bear Supremacy in our hearts, and faith evidence to us things not ſeen, we ſhall as men of another ſpirit and independent as thoſe three noble martyrs and Confeſſors, Dan. 3. and as Daniel himſelf, chap. 6. as Moſes Heb. 11. as Calch and Ioſua, &c. &c.

Queſt. 13. and Anſw. — Saying, Write.] Obſerve ſtill the bleſſ • comforts of the written word, and mark the command Write, Apoc. 14.13. Pſal. 103.18.

Ibid. —For they reſt from their labours.] Let him that hath an ear to hear, let him hear what the ſpirit ſaith to the Churches. Thoſe that keep the commandements of God and the faith of Jeſus, Write it, they ſhall have reſt. They ſhall have Reſt that follow the true Lambs Religion, let liars and curſed dogs bark never ſo much to the contrary. let all that bear the name of Chriſtian, hate and accurſe the fables of the heatheniſh Papacy of Purgatoty, that men walk when they are dead, and their vain Doctrine of prayer for the dead, and their anniverſaries, and other ceremonies and ſuperſtitions numberl • ſſe, as the Chriſtian Diſputations of Mr. Viret ſhew. O ye all that are Gods Ieſurum, the Iſrael of God, ſtudy the bleſſed Scriptures, your inheritance, curſed, ſmokie Poperie, and all deceitfull vain Doctrines will flee before the glorious light of the word, Amen, Amen.

A Poſtſrcipt

BƲl ye Beloved, Remember the words which were ſpoken before of the Apoſtles of our LORD IESUS CHRIST, 2 Pet. 3.2. and Iudas Thaddaeus verſe 17.1 Iohn 4.6. &c. &c.

The holy ſpirit ſeeing and foreſeeing that falſe Teachers were and continually would ariſe after the apoſtles times with fair ſpeeches, flattering and feigned words, philoſophy, a ſhew of wiſdome, cogging and vain deceir, ſpurious Epiſtles, feigned revelations of the ſpiri, and h • ocriticall lies and ſlanders, and by bringing in fables, ſuperſtitious, voluntary humility, will-worſhip, mens Precepts, Decrees, Doctrines of Devils, perverſe things, damnable hereſies, and rejection of Magiſtracy, to cauſe diviſions and offences to beguile men, and to carry them for a ſpoil from the plainneſſe and ſimplicity of the Apoſtles Doctrine, and theſe evils were purſued by all deceit and violene of fleſh and blood, being driven on by the fury of ſpirtuall wickedneſſes, principalities and powers, the rulers of the darkneſſe of this world, that did war againſt the Church about ſuper-celeſtiall things: therefore this warning and many others were given to regard the Prophets and Apoſtles Doctrine. Thus the Holy Ghoſt did as is noted in the concluſion of the old Teſtament, referre them that feared God to the Law of lively oracles, given by the inſpiration of the SON OF GOD, the angel of the Covenant, and by the miniſtery of Moſes at Horeb, Mal 4.

Thus Chriſt was taught to day, and ſo ſhall till the time of his coming, 2 Cor. 11.26. Heb. 13.8.

The Caeſars perſecuted the faithfull for The word of God and the Teſtimonie of JESUS. Apoc. 6.9. ch. 1.9. Keeping of the commandements of God, and holding the teſtimony of JESUS. Chriſt, Apoc. 12.17.

The Popes perſecured the faithfull for Keeping of the Commandements of God and the faith of Ieſus, Apoc. 14.12. The Teſtimony of JESUS, and for the word • of God, Apoc. chap. 20.4.

THE THIRD PART.

CHAP. XVIII.

Of the ſeven Trumpets in Apocalyps 8, 9, 10, & 11. chapters: In which the Popes Riſing to his Antichriſtian Hierarchy is firſt deſcribed, compared with the ſeaven Phials in chap. 16. under which the Antichriſtian Hierarchy doth fall, and is conſumed by degrees.

THE Seaven ſeals deſtroyed the Roman Empire, and the ſeven Trumpets do forbid that Rome being overthrown (as Jericho) ſhould be built again, and as Hiel endeavoured to re-edify Jericho, contrary to Gods will, for which act God in Juſtice took away his eldeſt and youngeſt ſon. So Princes that joined with the Pope to hate the Greek Empire, that they might ſe • up Rome, for which act the Lord in juſtice made it the means of their wo and great miſery.

The compariſon of the Phraſes for the Trumpets in Ap • . 89, 10, & 11. chapters, with chap. 16. for the Phials is diligently to be marked for the underſtanding of the true ſcope of the Apocalyps. The Phaſes concerning the Plagues; for the ruine of the Papacy in the Phialls are wonderfully fitted to the former Phraſes in the Trumpets, by which the Popes riſing was firſt deſcribed.

SECT. 1. The firſt Trumpet, and firſt Phiall..

UNder the firſt Trumpet, Satan endeavouring to advance his project, The Myſtery of Iniquity, then the Earth had haile and fire mixed with bloud caſt into it: which metaphoricaly importeth ſtormy, fiery, and bloudy contentions, which Church-men were full of, from Conſtantines times, about P •• ority • nd JESUS Chriſt his alone mediation wa • neglected, this made the profeſſion of chriſtianity to be full of Hypocriſie, and ful of coldneſſe in the pure worſhips among people, & thereby love to the truth waxing cold, the people began to be given over unto fables, &c. for when B.B.Unlearned Schollars turned all to ambition and hereſie to politicians to propſeneneſſe. ſtrove for ſuperiority, then Monachi fel to idleneſſe, and to extol Saints and Angels, &c, and to hate painfull and orthodox Schollers, as Athanaſius, Chriſoſlome, Baſil, &c.

In like ſort from the firſt Phiall) moſt greivous Ulcers and Boyles of State are powred upon the Popiſh Earth: The plague of old Egypt is upon the mindes of Papiſts, his Jannes'es and his Jambres'es, namely on their ſeduced ones that reſiſteth the truth, after the LAMBS appearing on Mount Sion, with his 144000 attending on him, in the fourteenth Century, but more in the fifteenth.

SECT. 2. The ſecond Trumpet and ſecond Phiall.

UNder the ſecond Trumpet, the Myſtery of Iniquity ſtill increaſing towards the ſixth Centry, Eccleſiaſticks never ceaſed affecting ſuperiority, and the ſpirituall ſupremacy (one of the greateſt Hereſies) that they became a Mountaine (but not as yet come to his full growth) of fire caſt into the Sea of Nations: burning and throwing out ſulphurious and bloudy matter of contention, by hereſies, errors, Ceremonies, &c. every where, ſo that true Religion was burned up greatly, both in Magiſtrates and men of place, and in ordinary Chriſtians, and in Teachers compared to ſhips. This was a further degree of miſery to the Church, (more then the firſt Trumpet warned) to the quickning of the Beaſt.

In like ſort, under the ſcond Phiall, the Sea of Nations, namely the moſt potent Kingdome of King Abaddon hath been and is within it ſelf, full of bloody commotions, through diverſe factions, and ſharp contentions, which came out of the Phiall of Gods anger, to conſume the bowels of that viperous Hierarchy: and holy Martyrs diſcovered that the whole Sea of Ordinances of their Religion, was of no more ſoul nouriſhment, then the putrified blood of the dead, ſo that all became his marked, were like the dead Sea Aſphaltes, being full of hypocriſie, truſting in bodily exerciſe, idolatry, ſorceries, idleneſſe, murthers, pride, covetouſneſſe, filthy luſts, &c. This alſo was a great plague to the King of Locuſts, and to his Locuſts.The conſcionable ſtudy of the holy Text, from the Hebrew and Greek Teſtaments was much neglected by flothfull contempt, and onely tranſlations from tranſlations were uſed with us, bred uncertainty, and it bred diſdain, and it bred blindneſſe, and it bred contempt of Chriſt, and at laſt it bred rejection to Machomed, and to the man of ſin. Locuſts went from all profeſſions, as Franciſcans, Dominicans, Carmelities, Prieſts, Levites, &c.

SECT. 3. The third Trumpet and third Phial.

3. UNder the third Trumpet, a great ſtar fell from the heaven of the Church, which denoteth an apoſtaſie of many learned men, and they became wormwood, and each one to ſtrengthen his Faction, made bitter by falſe and bad expoſitions, the ſweet fountains and waters of holy Scripture, ſo that a third part of their Church became dead in all abominations, and through much addition of heatheniſh Cuſtomes. They inſtead of being comfortable and clear lights, were but ſtinking torch lights, and full of contentions, which cauſed much innocent blood to be ſhed. This did further help on to the three Woes of great miſery, that were yet to come on the world.

So in like ſort, the third Phial pours out wrath upon the Papal fountains and and Rivers, their canons, decretalls, cathedrall Expoſitions, Monaſtick ſtudies, all their divine Services, as they called them, &c. Alſo their feigned reliques, Papal diſpenſations, Papal indulgences, hallowed amulets, holy Shrines, &c. &c. all which were rivers from their Sea, to conveigh and tranſport maintenance and glory to their glorious Monarchy of the King of Locuſts, King Abaddon. All theſe things by this Phial were made known to be but rotten dotages, lying ſables, This bred effuſion of much blood in all countries from their Princes, Shipmen, and their people; which alſo in all occaſions, as rivers and fountains did ſhew their Subſidious relation to the great Pontifician Sea, by all endeavours, but eſpecially, in that their Princes were then Carnifices, the executioners of the Papal Breves and determinations, &c. againſt the Saints, and Prophets. Now theſe from the juſt judgement of God do drink blood, meaſure for meaſure, by the Princes Teachers, and people that fall from the Papacy, God is unchangeable in his juſtice on the Cains of the earth, from the blood of Abel the righteous to this day, as he was, ſo he is, and will be ſtill the ſame.

Our native countrey chiefly did pour out this phiall in wickliffes dayes, bur more in K. H 8. and K.E. 6. and Q.E. and K.J. And Luther and others did it in Germany.

SECT. 4. The fourth Trumpet, and fourth Phial.

4. UNder the fourth Trumpet, the apoſtate churches not being warned by the three former Trumpets, the fourth ſounded a further degree of apoſtaſie, that ſad and dark evils of moſt grievous blindeneſſe and ignorance ſhould be in the Church (yet in theſe times, Chriſt that reſtrains apoſtaſie, had his two Witneſſes) that a third part of Sun, Moon, and Stars, were ſmitten with the day and the night.

Jacob expoundeth Sun, Moon, and Stars to be his Church: Learned men and Scholars greatly fell away, that the Mountain of fire came to a further greatneſſe, and more burned in the world.

In like ſort (under the fourth Phial) a great part of Apolluons Sunglorious univerſality (and by Synechdoche, all his inferiour glories) is ſmitten by the godly Witneſſes: as Elias ſmote Achab • Kingdom, that brought it into a deſperate burning feaver: and as men ſo affected ſpeak ſtrange things; ſo the Pſeudo-Catholicks be in a great boiling heat, torment and vexation, becauſe as it is ſeen in all Countreys, more or leſs caſt off Popery. So that whereas they ſhould have repented and glorified God for his ineſtimable mercy of the everlaſting Goſpel, they fret as Moab and Balaam, and utter great blaſphemies.

SECT. 5. Of the fifth Trumpet, and ſi • ſt Wo, and fifth Phial.

5. IN the fifth Trumpet is ſhewed that the Beaſt Abyſſige • a, when he with his Locuſts crept out of the Pit of deep darkneſſe, they conjured up with them a ſmoke of all former errours and hereſies and heatheniſh cuſtomes that Chriſt the Son of Juſtice, his Throne and Kingdome, and his bleſſed Law (the air by which we ſee him) were darkned. And alſo he with his Locuſts ſet up a pompous throne exerciſing univerſal Supremacy in temporal and ſpiritual things like old Babel.

And ſo as old Babel is call • d a deſtroying Mountain: ſo now Abaddon of myſtical Babylon became a Mountain of fire of moſt grievous calamities to all Chriſtendome: What an incendiary was he.

1. Againſt Conſtantines Kingdome in exciting the Turk to invade it.

2. In the Wars for the Low Jeruſalem after the Tenth Century.

3. By inteſtine Garboyls among themſelves ſtill to uphold Popiſh intereſts.

4. By cruel dealing againſt any that conteſted their enormities: as will be ſaid more in the ſixt Trumpet.

The name of the King and Beaſt of the Pit is Abaddon and Apolluon a deſtroying and beaſt-like Prince. As his Name is, ſo is he. And his Locuſts are filled with his ſpirit of all deceit, hypocriſie, and cruelty. See more of this in them, and their King in their Dialogue.

The Pontificality or Corporation of Popes whoſe Kingdome was ſo glorious, and whoſe Throne ſo radiant that all the world wondered (Apoc. 13.3, 4.) at the beams thereof; and thence he like the Sun did rule the day of that State, (ſo that his Creatures and Paraſites ſay, he is as the Sun) And from this throne he ſent his Decretals, and the power of his counſels, and the fulminations of his excommunications &c. into all his Kingdome to the terrour and amazement of all oppoſers (our native Countrey is a ſufficient commentary of this) A very Leviathan, Iob 41. A Dragon as Pharoah of old in his Waters, Ezek. 29. and acted by the old Red Dracon. This is the firſt Wo.

In like ſort in the Phials that glorious earthly Throne, Kingdome and Supremacy is made vile and much darkned, for more godly Teachers in pouring out the fifth Phial, have polluted the Pride of all the glory of that myſtical Tyrian god, and brought into Contempt, in ſome places, all the honourable of that earthly State.Ezek. 28.2 6, 7, 8, 9. Chriſt the mighty Angel roared like a Lion in his faithful witneſſes. Apoc. 10.3. & 19.14. They diſcovered Abaddons and his Locuſts hidden abominations and blaſphemous impieties that ſome well-minded and couragious Princes have taken from him his uſu • ped authoritie: and yet in ſpirituals they have, and do ſtill tamper with him in temporals, as Venice and others, and now his Throne is much ecclypſed, that it ſhines not in many places, his mandates are ſlighted, his excommunications are of no terrour, &c. And now the King of Locuſts in ſome kingdomes is experimentally known to be Apolluon, an apoſtate Star, the grand impoſtor of Chriſtendome: the man of ſin that made all the World to ſin.

He and his Locuſts got land by begging for monaſteries and got other unclean cages, for unclean birds of every wing: Locuſts of all profeſſions, by theſe he had a great Kingdome, and his Throne of Government was ſet up in every nation: all which together made his great Polis, or large Common-weal.

So that now under the fifth Phial, the Throne and kingdome of the Beaſt is darkned by contempt and pillane of land in ſome of the kingdomes that had given their power to the Beaſt: and all the other kingdomes will do the ſame; as England hath done of late in the extirpation of the Tail of that epiſcopal Hierarchy.

But yet in all this mercy of glorious light and reformation, the Beaſts marked, are tranſported with implacable • ury and envy: for ſo it is ſaid They gnawed their tongues for ſorrow and blaſphemed the God of heaven, for their pains and ſores (of State) and repented not of their works of their idolatry, murthers, ſorceries, fornications, and thefts, &c. deifying the Pontificality and teaching his Decrees to be infallible.

This is often laid to the charge of the Papalines, they repented not: like old Babel of whom it is ſaid, We would have cured Babel, but ſhe is not cured, Jer. 51. This argues great obduration of heart, like Pharoah like Iericho, like the Chantanites, &c. their ſtate is compared with and alluded to theſe old Enemies of the Goſpel: Therefore they ſhall not repent till they be all deſtroyed, as the other were. It is hard, yea impoſſible for men to repent which will not learn from the word of God how their caſe ſtandeth; and they have ſo blaſphemed the holy and bleſſed Scriptures, and corrupted them as far as in them lieth putting ſhe for he to bring the virgin Mary into Chriſt his honour to deſtroy the Bible, and the world, G •• . 3.15. making Peter the Rock of the Church, &c. thus they have moſt reproachfully corrupted the bleſſed Seriptures, and cannot minde them in ſincerity, becauſe the Lord Jeſus hath in his juſt judgement blinded their eyes, ſtopped their ears, hardened their heart for their utter confuſion.

SECT. VI

1. I think it will be pertinent to touch a little the tenth chapter of the Apocalyps (before I go to the ſixth and ſeventh Trumpet) for it is moſt comfortable for the Church to obſerve it againſt the evils that came, and are yet upon the Church by the Beaſt of the Pit, and by the Turkiſh deſolating forces under the fi • th, & ſixth and ſeventh Trumpet, and under the firſt ſecond, and third Wo, and under the fifth and ſixth, and ſeventh Phials: yea all the Phials do expound this tenth chapter.

2. This chapter ſets forth a glorious deſcription of the mighty Angel of the Covenant, the Lamb, the King of Mount Sion, that although king Ab • ddon came out of Pit-darkneſſe with his Locuſts to darken all knowledge of Chriſt, and his Word, yet here it is for the joy and comfort of all the godly that our mighty Redeemer is come from heaven, and is deſcribed full of glory. And this deſcription of Chriſt is from Moſes, Eſaias, Daniel, Ezekiel, Mat • 7. and Apoc. 1.

1. He is clothed with a cloud, and his feet as Pillars of fire: this remembers the conduct of Iſrael from Egypt, to aſſure us of the ſame mercy of Redemption from Rome Egypt, what old Egypt found and felt Rome Eggpt ſhall feel the like.

2. The Rain bow remem • reth Gen. 9. and Eſay 54. Ezek. 1 that in all ſtormes, flouds and inundations of Pope Dracons Tyranny (Apoc. 12. & 13.) the Rainbow doth aſſure us that God will remember his covenant for his church: and that the Waters of trouble, the rod of the wicked ſhall not ever be upon the Lot of the righteous, Pſalm 124. and 125.

3. His face is as the ſun-ſhining in his ſtrength, Dan 10. Mat. 17. Apoc. 1. his eyes in every place behold the evil and the good. Chriſt is greater than Moſes, Moſes face did ſhine, but not as the ſun: For Chriſts glory darkned his (yet not his but Chriſt which he put on him) for when he came to Chriſt, he put off his vail. If we purſue the tenour of the Law that Chriſt gave to Moſes, our faces ſhall • ſhine as M • ſes, through Chriſts brightneſſe upon us, if we delight to ſtudy the holy Bible. And his face ſo ſhining, doth aſſure us that he will utterly diſpell the Popiſh frogs, and that in the Lords due ſeaſon the whole earth ſhall be filled with his glory, Apoc. 18.

4. One foor on the Sea, and another on the land, doth ſhew from Da •• 12. and Pſalm 8. that the Lamb ſlain, though he once were the afflicted Son of ſorrowful Enoſh, yet that now he is ••• lred above everyname, and that to him all power in heaven and in earth, was and is committed, and that he rules all by Sea and Land: and therefore little children and faithful evermore did,Apoc. 6. & 7. & 12. & 13 & 14. chap. and evermore ſhall ſay Hoſanna to him that now is in the higheſt heavens. The great Cry of Hoſanna deſtroyed the Caeſars Empire, ſo it ſhall the Reviver of the Empire, King Abaddon.

5. His voice is as the voice of a Lion when he roareth: he being the Lion of the Tribe of Judah: hath made all the Beaſts of the Pit to tremble: and this teacheth what the Pope and Turk ſhall find: Chriſt with his called, choſen and faithful, full of courage in teaching the Goſpel, ſhall take the prey and recover the ſpoil, and the King of the Pit, his Locuſts and all his marked ſhall not be able to help themſelves from his juſt judgements.

6. The ſeven thunders from him uttered their voices of ſecret ununſpeakable wrath to the Enemies of the Church: which the Phials in chap. 16. declare abundantly: and the enemies ſhall not perceive it, but go on in hardneſs impenitency as Pharoah did, to their utter deſtruction.

7. Chriſt hath in his hand the little book of the Holy Scriptures alwaies open for great conſolation to the Church, from which the Holy Angels of the Churches, and other Witneſſes do ſtill propheſy to nations and Kings of their great Treſpaſs in advancing the ſeven Mountain City. All Abaddons power and his Locuſts could never ſhut this book, nor hinder propheſying. This our native Countrey ſhewed in the days of King Henry the eight and Queen Mary. and in times before See the ſtory of the Saints Marbeck and Tindal, &c. &c.

8. All this is mannaged with an oath to comfort and ſtabliſh the hoirs of promiſe that the Lord Chriſt the only Potentate (1 Tim 6.) will put an end to all the troubles of the Church under the voice of the ſeventh Trumpet: and laſt Wo, and ſeventh Phial:

9. It is of neceſſary conſequence to obſerve ſome circumſtances about the ſad times of the fifth and ſixth Trumpets, becauſe ſome ſay the Beaſt of the Pit, King Abaddon did utterly root out the church of Chriſt, and that no viſible true church did appear when Anti-chriſt poſſeſſed all in outward ſhew.

10. But this is impoſſible: for the promiſe is that the gates of (Hades) death and deſtruction, ſhould not ſo prevail, Matth. 16.8. and that promiſe alſo is firm as a Rock, which ſaith, that Chriſt muſt reign till he make his enemies his footſtool, 1 Cor. 15.25. Abaddon could not put • he Son of God, the Rock and his cauſe ſo under his feet; for as i • • aid, Chriſt the great angel of the Covenant did ever ſhew that he • uled as King in his Kingdome of mount Sion (Apoc. 14.) and had ever one foot on the Sea, and the other on the Land, and the fifth had ſixth Trumpet, to rule all things both by Land and Sea, and that he had the little book of the holy Bible ever open in his hand, which he ſtill put into the hearts of his witneſſes to propheſie, though in ſackeloth, and full of troubles, Apoc. 11. this book Chriſt ſtill kept open in ſpight of all the new Antiochus deviſes.

11. Therefore let this teach us with ſtrong aſſurance, that though the Papacy did ſo overſpread, yet that Chriſt had here and there two witneſſes, ſome godly ones that held the fundamentall truths, when the Beaſt of the Pit had moſt darkned the ſurface of Chriſtendome, and they are alſo called the two Olive branches, and the two Candle-ſticks, which Chriſt made ſtill to abide before him, that in every age his Saints might ſee the light of holy Doctrine. 2. This likewiſe is for great conſolation to the Saints, that the Goſpel of the Kingdome, as it hath, ſo it ſhall continue, notwithſtanding all the oppoſition that hath been and ſhall be in the world againſt it,

3. Hence many are ſharply to be reproved and rebuked, that think and utter blaſphemies, that Chriſt did not reign, and that he had no witneſſes under the Papacy, and that the Beaſt of the Pit had annihilated the Church of God. And hence new upſtarts, vain men that wait for new apoſtles, and new R • velations, would diſchurch the Reformed Churches, and diſchurch members thereof, that have come (according to the commandement) out of myſticall Babylon. And in great wickdedneſſe they caſt off Magiſtracy, and the ordinances of the publick miniſtery, and the care of Religion in family, &c. and ſo themſelves become very antichriſts, yea, ſome in new England, 1. Do abhor the baptiſing of the infants of godly parents. 2. Account our Congregations antichriſtian. 3. Make no regard • o ſanctifie the Lords day. 4. Deſpiſe Magiſt • acy. 5. Scorn our godly Teachers: the Lord grant that ſuch as do openly profeſſe this abomination, may never have a toleration among us, but if the Lord pleaſe to be gracious to them to enlighten their minds by the word of truth, then they will ſoon ſee how they are given to Satan, and lying ſpirits, 12. Remember that apoſtaſie from the faith was foretold, and that the brethren muſt be put in it, that they might be carefull to be nouriſhed up in the words of faith, and in good Doctrine, ſuch holy brethren ever were, and ever ſhall be, becauſe God from the beginning hath elected ſuch to ſalvation, through ſanctification of the ſpirit, and the belief of the truth. 13. Can ſuch a thought enter into our hearts, that the Man of ſinne hath deſtroyed Chriſts kingdome utterly, that it ſhould not have a being ever ſince the apoſtles dayes. Let us mark what our Lord Jeſus Chriſt hath ſaid to his apoſtles, I have choſen you, and ordained you, Iohn 15.16. that ye ſhould go forth among the Nation • , and bring forth fruit, and that your fruit ſhould remain. Let us not therefore be deceived, that Antichriſt hath ever been able to root out the Kingdome of Chriſt, although they killed ſome witneſſes, yet ſtill Chriſt raiſed others to propheſie, and the moſt holy faith is builded on Chriſt the rock, the polity of the heavenly Je • uſalem is builded more ſure, then that the ſeed of the Serpent ſhould ever be able to prevail ſo far, as to deſtroy it utterly: It is builded on the twelve found ations of the faith of the holy Patriarks and apoſtles Doctrine, and this city is compaſſed with a wall of holy truth unvin • ible. And what hath ſhaken Abaddons Kingdome, but the proheſying of the two witneſſes, from the opened book, that is in Chriſt his hand.

Thus much by way of Parentheſis to Apoc. 10.

Now I will go on with the Trumpets and Phials.

SECT. 7. The ſixth Trumpet, and ſecond wo, and ſixth Pbia • .

1. THe ſixth Trumpet ſheweth how Chriſt raiſed up the Turk from Euphrates: they were four evil Angels or meſſengers of Chriſts wrath, before whom Chriſt roared as a Lion, ſo that nothing could hinder them: they are deſcribed in terrible manner to plague the idolatries of the apoſtate Churches, whom Chriſt ſent to deſtroy the third part of men, who came weſtward, and waſted the Aſia • Churches, thoſe wars were moſt fearfull and bitter, and becauſe the ſeven Churches of Aſia, and others fell from the faith, Chriſt therefore in his juſt judgement removed their candle-ſtick by the Turk, who brought lamentable crrours and profaneneſſe into Aſia, and at laſt into Europe. But Rome was the cauſe of the fall and of weakning to all; for the Pontificality ſeeking to advance its Supremacy, did by all means weaken Conſtantines Empire, and the Popiſh Princes did aſſiſt the Papacy therein, for the Pontificality, and its frog locuſts excited the Turk to war againſt the Greek Empire, and to overthrow new-Rome, or Conſtantina, but Princes to their ſorrow and detriment, ſaw that it was unrecoverable to this day, and ſo will be till Princes caſt off the Man of ſin (that made them to ſin) and receive Chriſt as their King and Law-giver. Here was great wo the churches of the Eaſt, and then it came to the Weſt.

2. So in like ſort, under the ſixth Phial, the Turk getting the Greek Empire, Chriſt maketh him to plague the Papacy (The kings of the Eaſt from Euphrates in the ſixth Phial are the ſame people, and ſcourge of Chriſt, in the ſixth Trumpet that are mentioned in the ſixth Trumpet, Apocal. 〈◊〉 .) And we may well ſay, that the Lord Jeſus Chriſt the onely potentate made the Turk in ſome ſenſe to be an Armageddon in part to the Pap •• y,When the Turks plague the Papacy, then the frogs croak up and down in Kings Courts, and ſo when the re formed Churches departed from the man of ſin (as the godly from Ie • oboam, 2. Chron. 11.13 16.) and his policy, then frogs beſtirred themſelves in Kings courts, mark now in Apoc, 16. and the 13. verſe is immediately inferred from the 12. verſe. and to ſome Papal Princes that were excited to thoſe wars by the frogs, as hiſtories ſhew. But it muſt chi • fly be underſtood that when the Reformed Churches one after another departed from the Papacy, then the frogs that came out of the mouths of th • Boaſt, and falſe Prophet, and the Dragon, did creep into Kings Courts, and ſtirred them to warre againſt the two witneſſes, the two Candle-ſticks, and two O. live-trees. But Chriſt made all the enemies projects and endevours to be an Armageddon to themſelves, as among the Waldenſes and the Albigenſes, &c. and in Bohemia, &c.

The Beaſt hath and ſtill rageth and warreth with the Saints in many places, as he can muſter his forces.

3. But under the Phials Satan and the double power of Rome, although they ſtir up all their forces againſt the Reformed churches by their three froggy ſpirits, Deviliſh Emiſſaries, yet they do not fight more proſperouſly than Jabin King of Canaan at Mageddon, to be cut in pieces. Then the great and onely Potentate, Chriſt Jeſus the great angel, Apo • . 10. ſhewed how he had one foot on the ſea, and the other on the Land, and over-ruled war, and guile, deceit and violence, nor to paſſe bounds. Then the Rainbow in the cloud, and the feet as Pillars of fire were remembred and manifeſted. Then the Saints did ſing the ſong of Moſes and Deborah, to the praiſe of the angel of the covenant, Jehovah of hoſts mighty in battel, and ſtill we have cauſe to ſing Hallelu-Jab for thoſe and our deliverances, and other countries ſhall have ſuch mercies, and ſing ſuch praiſes.

But the people of God muſt be carefull to watch and keep their garments, that when thoſe frogs have croaked up any expedition againſt us, the Lord Chriſt may not behold the nakedneſſe of our unworthy walking eccleſiaſtically or civilly, leſt he depart from us, when he ſeeth any filthineſſe in our camps.

4. Alſo under the ſixth trumpet we muſt be carefull to obſerve that although the power of the Beaſt of the Pit hath been great and ſpread far and near (and it is yet great) yet there was the ſocietie of holy people two witneſſes, that did worſhip God as in his Temple, and ſtill he hath looked to them, as to Iſrael of old from the Temple, ever meaſu • ing them, and caring for them, but yet the King of Locuſts and his Locuſts, the ſeed of the Serpent ſhall do a deal of miſchief, trampling the holy city, in all their large Polis, where ever they ſhall find ſuch as are holy wor • ippers, how then can the pratling Locuſts ſay, where was your Church before Luther.

5. Though the Beaſt and his marked are ſtrong in worldly power, yes the two Witneſſes by their praying, propheſying, and martyrdome, were as great a vexation, and a torment of wo to the Papacy, as ever Elias and other Prophets, were to Achabs and Jezabels Kingdome by their prophecying, praying, and ſufferings, yea martyrdome in the full intent and indeavour of Achab and Jezabel,

And the Martyrs are as Moſes plaguing myſtical Egypt with ſpiritual plagues, as with ſpiritual darkneſs, &c.

And the two Witneſſes by praying, prophecying, and ſuffrings brought great troubles to the Popiſh kingdom, not only by peoples falling from them many ſeeing the Pontificality an incendiary of all their troubles depart from it, and not only that, but in taking up armes in their defence as in Bohemia and others to this day: yea, not only that, but by inteſtine troubles in the Papacy it ſelf, the Princes thereof full of tumults among themſelves as was in Achabs kingdome, this wrought much good to the reformed in two things.

1. The enemies were ſo buſied about their own intereſts that they could not ſo well minde how the reformed got ſtrength. 2. When the Papal Princes were thus weakned, then the Proteſtants could ſtand upon their defence.

And this alſo was a great torment to the Beaſts Kingdome, that the two Prophets that were ſlain did ſtand upon their feet again (that is Chriſt raiſed up others of their ſpirit, as Eliſha was raiſed up with the ſpirit of Elia. (that is gifts of Elias) rooted out of Achabs kingdome So the martyrs cauſed a great Earthquake of State in Star-Wormwoods kingdome to its fearful terrour amazement and overthrow in many places, that a tenth part of that large Polis, or Common-Weal fell ſince the preaching of the everlaſting Goſpel.

SECT. VIII. The ſeventh Trumpet, and third wo, and ſeventh Phial.

UNder the ſeventh Trumpet, and third Wo is ſhewed the further Torment and Wo of the ungodly and profane kingdome of the Beaſt of the Pit after that the Martyrs had by prayer, prophecying and martyrdome called for fire to burn it. And under this ſeventh Trumpet it will in further events of things be more fully manifeſted to the great rage and anger of the King of Locuſts, and to his Locuſts, and to all his marked, when in Chriſts appointed ſeaſon every nation, kinred, tongue, and people of the Papacy ſhall ſubmit to the Everlaſting Goſpel, to fear God, and to give him glory, and to worſhip him that made the heaven and the earth, and the fountains of water: and upon this myſticall Babylon ſhall fall more and more by faithfull Angels, one after another (Apoc. 14.) But this will not be of Kingdomès together all at once, caſting off • baddons Kingdome, but it will be ſucceſſive, one Country and Kingdome after another.

2. Now the ſeventh Phiall is much like the ſeventh Trumpet: one will explaine the other; But this we are diligently to obſerve, that in the fifth Trumpet, it is mentioned that the Ayre is darkned, as well as the Sun, the Ayre is ſuch a medium, that by it we ſee the light of the Sun, the bleſſed and holy Law of Chriſt, his lively Oracles, is the Ayre by which as the onely Inſtrument we ſee the Son of God. This Ayre was darkned by the curſed ſmoke of Hereſies, from the pit of darkneſſe, blaſpheming the purity of the Hebrew and Greeke Teſtaments, hindring by all poſſible meanes, Tranſlations into our owne Languages, and forbidding the Study of the Scriptures, urging their unſound Tranſlations, as authentick,Eſpecial. Gen. 3.15. corrupting moſt Satanically, the holy Rolls not fearing an eternall Pillory: obtruding alſo idle and erroneous, and hereticall expoſitions, wicked Decretalls, golden Legens, Apocrypha Books, their Roſaries, Miſſals, Ladies Pſalter, tranſcendently blaſphemous, Heatheniſh cuſtomes, &c. &c.

By all which the Beaſts marked knew, What and Who King Abaddon was: theſe declared him to them. By theſe they ſaw and beleived him to be their God, their moſt holy Father, that he had power to forgive ſin, and had power to ſend them into Purgatory, and to recall them, &c. &c. There was a kind of inviſible ſpirituall power, that w • nt from him to all his marked. How did they reverence him, and ſubmit themſelves to him in his Cardinals, Nuncioes, Preiſts, Jeſuites, even all his Seminaries and Locuſts of every kind.

3. Now the wrath of Chriſt in the ſeventh Phial, is powred on all this ſmoke, this pontifician Ayre, all theſe were diſpelled by the light from Chriſts Throne ſet up in the reformed Churches; by the Angels that he ſent, holy ſpirits inviſibly his Chriſtan ſervants viſibly. They by learning Hebrew and Greek, and teaching in the Scholes of the Prophets: And by the helpe of the bleſſed Spirit of Chriſt, the great Rabboni, and Doctor of his Church, did by ſound and learned Tranſlations and Orthodox expoſitions, and by many excellent and worthy endeavours, both by teaching and writing (the Enemy being Judges) and by the practiſe of noble Arts and Sciences, eſpecially Printing, and by couragious Parliaments in the dayes of King Hen. the eighth, and King Ed. the ſixth, and Queen El. and King James, and King Charles, and by Diets in Germany, &c. make ſuch Voices, Thundrings, and Lightnings in the Popiſh Ayre,Yea the Lord Jeſus hath ſo ordered in his providence that ſome learned in the Popiſh Kingdome have been a means to overthrow i • as A • ias Mont. that it did diſpell the foggs and ſmoke that Apolluou and his Locuſts had formerly raiſed: and as the Angel-Jehovah, at the giving of the Law of his Goſpell, did by his voice with Thunder and Earth quake diſpell the Idolatry of old Egypt from his Iſrael, ſo now againſt Rome-Egypt, he did thunder and ſend forth lightning by zealous Luther, Tuelancton, and diverſe Martyrs in Germany, &c. and by painfull Tindall, &c. and by Martyrs in England, Germaney, France, Scotland, &c. And after this by faithfull propheſying, and Orthodox writings of many worthies of the Lord in England, Scotland, Geneva, &c. but yet ſomething is ſtill to be reformed for the be-ſmoked Ayre is not fully cleared amongſt the beſt reformed in ſome points.

4. In Abaddons Kingdome, that ſhall yet be by the juſt providence, of Chriſt a further terrible Earth-quake of his Government, that it ſhall be greatly divided, the Cities of the Nations ſhal more and more fal from it, which will alſo be a cauſe of more wars and commotions, and ſuch fierceneſſe of wrath ſhall come on the Papacy, as there did on the Chanaanites, by haile, Joſ. 10. and ſuch alteration of policy ſhall be in the King of Locuſts Kingdome, as if Iſlands and Mountaines were not found, and ſuch alteration and breaking, as of the Gen. 6. the Earth is corrupted, and I will corrupt them, ſaith Chriſt Jehovah. old world corrupted, and Chanaanites deſtroyed, that the Iſralites might dwell in their ſted; and the Kingdomes of the world ſhall become our Lords and his Chriſts, and he ſhall reign for ever and ever.

5 Then the twenty four Elders which ſate before God on their-ſeats ſhall fall on their faces, and worſhip God ſaying, We give thee thanks O Lord God Almighty which art, and waſt, and art to come, becauſe thou haſt taken to thee thy great power, & haſt reigned, and the Nations were angry, and thy wrath is come, & the time of the dead, that they ſhould be judged, and that thou ſhould give reward unto thy Servants the Prophets, and to the Saints, and them that feare thy name both ſmall and great, and ſhouldſt corrupt them that corrupt the Earth. And the Temple of God wasThe apoſtate and wicked Kings of Judah ſhut the Temple, ſo did both godly 2. Cor. 6.16. opened in Heaven, and there were ſeen in his Temple, the Arke of his Teſtament, and there were Lightnings, and Voices, and Thundrings, and an Earth-quake, and great haile, Apoc. 11. the Man of ſin, by burning and diſtroying the holy Temples of Chriſt, Teachers, and godly Congregations, 1. Cor. 6.15 19. Ch. 3.16.17

6. Thus great Babylon ſhall heare the voice of the ſeventh Trumpet as Jerico did, and feele the ſeventh Phial of Gods wrath in the Lords due ſeaſon, when Nations oppreſt by them ſhall learne skilfully to ſing Halleluj • th, and with underſtanding ſhall praiſe the Lord: the Lord muſt, for vaine is the helpe of man, conſume that bad King Abaddon of Kittim Italy, in the end at his glorious appearing as thoſe Beaſts in Daniel, by the firſt comming of Chriſt into the World were wholly conſumed, for whom God ſate on a firy Throne, ſo the Beaſt compounded of thoſe foure ſhall not wholly periſh untill the ſecond coming of Chriſt, for whom a white Throne of Juſtice is openly revailed, by ſentence thence the falſe Prophet Pope, and the Beaſt of his Authority, ſhall ay feele Gods wrath untill they be both • aſt with the Dragon into eternall fire. Amen.

SECT. IX. Conſider theſe things adviſedly about the Phials.

1. THe ſeven Phials doe diſtinguiſh the manner of Chriſts diſpenſation, not the time, as it is apparant.

1. Becauſe theſe Phials are not yet powred out in all the Kingdomes that gave their power to the Beaſt, as not on Spaine, &c.

2. All theſe Phialls have been, and are now in further execution in our Native Country.

3. The holy Spirit, as is noted, transfers the plague of the Papacy in diſpelling its Ayre to the ſeventh Phial; under it, it ſhall be utterly diſperſed (though as yet it is ſtill much in ſome places) from all the Countries where the Beaſts Kingdome hath been and yet is.

4. As the firy Mountain of Abaddons Kingdome, increaſed by degrees, and in ſome CountriesGreat Brittany was the laſt that fully yeilded to Romes politie, and the firſt that caſt it off. Jer. 28. more and ſooner then in others, ſo it decreaſeth in the ſame manner. If this had been ſeriouſly marked, ſome would not have not been (may I ſay) ſo peremptory, and definitive for the Popes utter deſtruction in 1650. or 1655. we are not to talke what the Lord Chriſt can doe, but rather to obſerve the courſe of his providence, as it hath been exerciſed ſince Wickliffs dayes, both concerning the enmity and wars of the holy ſeed, and the ſeed of the Serpent, I wiſh, as Jeremiah ſaid to Hananiah, that the Lord would performe your words which you have propheſeyed. But it ſhall not be ſo.

5. Rome, Kittim, Italy, ſhall be a mark for Gods Judgements to the end, it ſhall hold ſome ſtrength in their iniquity to the end. For the Church ſhall be troubled in one place or other with Dogs, Murderers, Fornicators,There ſhall be perſecution and vexation from the ſeed of the Serpent in one place or other, more or leſſe, ſecret or open, while the Church remaineth in this World: notwithwanding all that is alledged for the glorious perſonall reigne of Chriſt here on Earth, they miſtake the Tropes uſed in the Prophets, from the viſible to he inviſible Church here on Earth. Sorcerers, Lyars, and other abominable. Let us not flatter our ſelves, the ſeed of the Serpent ſhall be to the end; and all outward Enemies ſhall not be put (though more and more weakned) under the feet of Chriſt till the end. The Heavenly Jeruſalem hath been from the Apoſtles dayes, and ſhall be to the end, and the ſeed of the Serpent ſhall bruiſe to the end. The holy Spirit doth ſhew us the Counſell of Chriſt, that there is no age in which the vanity of this curſed World ſhall not be manifeſted, Gen. 3. Eccl. 1. Such peace as many talk of under Chriſts perſonall raign is not for this World, but for the World to come. &c.

6. There is no Phiall powred on the Turks tyranicall Kingdome, for he was raiſed up, only to be a ſcourge to the Apoſtaſie of the Greek Churches, in the Trumpets, and of later yeares of the Papacy in the Phials. But when the Kingdomes that gave their power to the Beaſt of the Pit, and his Kingdome of Kittim, doe revolt from him, and embrace the Goſpell in ſincerity and purity, then God will throw that Rod of the Turke into the fire.

Chap. XIX.

The dead Bones, Ezekiel, 37.11, 12. &c. muſt not be underſtood of the Jewes calling after our times, but only of their returne from Babel.

THen ſaid he unto me, Son of man, theſe bones are the whole Houſe of Iſrael, behold they ſay our bones are dryed, and our hope is loſt, we are cut off for our parts.

Therefore Propheſie, and ſay unto them, thus ſaith the Lord God; Behold O my people, I will open your Graves, and cauſe you to come out of your Graves, and bring you into the Land of Iſrael—and I will place you in your own Land.

1. The coherence of this Scripture, about the dead bones, with the former Chapter is not to be underſtood of the Jewes, calling at all after our times, but muſt properly and only to be underſtood of their return from Babel, the Land of the North, and other Countries where they had been ſcattred by the Kings of Aſhur and Babel.

2. But before I go on, I will premiſe ſome principall over-ruling providences of Chriſt, which the holy ſtory doth declare unto us; 1 Concerning the progeny of Salomon being extinct, 2. Concerning his Kingdome being overthrown, 3. Concerning the Temple and City burnt, and laid in an heap of duſt, and thus Chriſt in the indignation of his wr • th did loath both King and Preiſt, 4. Concerning themſelves in ſad captivity, 5. Concerning the Temples holy Veſſells carryed captive, 6. Concerning other grivous evils of ſcorne and deriſion, and of other dayly dangers, both corporall and ſpirituall, Dan. 1. & 3. Who is able to recount their ſorrows and calamities: Now being thus diſconſolate: It is no marvaile it cauſed them to ſay, our bones are dryed up,So the Apoſtle uſeth this ſame argument, 2. Cor. 1.9. to his comfort, ſo Eſai. 26.19. & Hoſ. 13.14. and our hope is loſt, we are cut off for our parts.

But now at laſt is pleaſed the Lord God to comfort them by an alluſion to the Doctrine of the Reſurrection, that as ſurely as they beleived the Doctrine of the Reſurrection, ſo ſurely God could and would revive their dead State. Now we are not to think that the Prophet doth comfort any but the preſent age then in Bondage and captivity, and therefore he doth not proph • ſie of the Jewes calling to inhabite Chanaan againe, and build Jeruſal • m againe, now after our times, as too many doc miſ-interpret the Prophets meaning.

3. They were ſo diſconſolate under Babels Yoke, that when Cyrus made that Proclamation, of their returne, Ezra. 1. they thought they rather dreamed, then that it was a truth of their deliverance granted, Pſal. 126. M • ny acts of un-beleif were in their hearts, and in their ſpeaches, and ſo it is with us in afflictions: Yet Chriſt was faithfull in his promiſes, he cannot deny himſelfe.

Some object, that the Apoſtle then in Rom. 11. might well then have ſpared the Jewes in ſo deep a queſtion as touching their calling.

Anſw. I dare not ſay ſo, for the Apoſtle being a Prophet, it was as authentike as if Eſatas or Ezekiel had foretold it. And by the ſame anſwer it may be queſtioned (notwithſtanding all the plauſible ſpeaches of ſome) whether any Prophet of the old Teſtament did propheſie of the Jewes calling yet to come, for the Apoſtle doth only by alluſion, cite Eſaias and Ezekiel to ſhew that as the Lord God did formerly ſhew his power and mercy in their reſtauration from Babel, ſo he would once againe call them to the faith, after ſo long a time. To the ſame effect the Apoſtle dealt in Act. 13.40, 41. in citing Abakuks propheſie. Abakuk propheſeyed of the Chaldeans to ariſe; But the Jewes then would no more beleive that Babel ſhould overcome them, then they beleived the Apoſtle Paul, citing Abakuks words of Gods wrath, by the Romans, to make an end of them. And ſo Saint Paul doth, in like manner, cite Dan. 11. in 2. Theſſ. 2. concerning the man of ſin, the new Antiochus of Rome by alluſion only.

4. Whereas the preſent age of Ezekiels days was ſo diſconſolate, and lamented, one would think the Prophet comforts them, and doth not 〈◊〉 of men that ſhould live two thouſand years after, it is not ration •• 〈…〉 to think (moſt impertinent aſſertions) As if a godly ſoul, or a 〈…〉 under greivous preſſures and afflictions at preſent, ſhould 〈…〉 for conſolation, muſt the Teacher then tell ſtories to 〈…〉 that neither they nor theirs for many genera.

5. Again theſe in captivity were godly and faithfull, and knew they were chaſtiſed for not regarding Gods The Iews now are perſwaded of no ſuch thing, although forewarned, Heb. 10.25, 26, 27. covenant in Chriſt, and therefore they did humble themſelves and confeſſe their ſins, as Levit. 26. foretold and had gracious promiſes of return to Canaan, and of building city and Temple, and that the City ſhould be builded on its own heap, and that they ſhould have a policy to buy and ſell, Ier. 32. and the Prophet Ieremi • h knew well enough that the godly in the ſtate of Iudah were or would be much caſt down in their ſpirits, even as Ieremy himſelf was concerning their moſt grievous calamities, as Ier. 32. It was • n that age of God people, that needed this ſatisfaction. and thereupon the Lord God did comfort him and all the godly of thoſe dayes, and did revive their hearts in divers paſſages (even as he did by Ezekiel) ſee Jer. 29.30 31 32, 33. chapters.

6. But the Jews now are not godly, but grievous apoſtates, for they hold Chriſt, and his Goſpel, Kingdome and people anathema, they are exceeding hard of heart, and blaſpheme our Chriſt, & look for Chriſt yet to come, not one of 1 • 00 is godly of them, nor have been for many hundred years.

7. A glorious calling of the Jews from Rom. 11. is not denied in all places where they are ſcattered, and will not this be a wonderfull glory to them and us, that they in all places where they are ſhall yield obedience to the Goſpel. This ſhould ſuffice, for more cannot be proved, and when Chriſt came we Gentiles were received into their ſheepfold, Iohn 10, Other ſheep I have, &c. but hereafter the contrary, Rom. 11.11. To provoke them to follow them, that, was their glory, this ours.

8. So certainly, this ſpeech of Ezek. 37. was ſpoken for the preſent diſconſolate age, Theſe were not yet caſt off, All Zac. z. was conſolatory to the returned who were vexed by the Samaritans, and others, Ieruſalem, being as yet unwalled, although the providence of Chriſt was as a wail of fire for them, till it was walled. nor cut off from their own people, but they onely were as yet Gods people, and that made Zachariah ſay * that the Lord will yet chooſe Sion and Ieruſalem, and that yet he would be jealous for Ieruſalem, and Sion. This was to comfort them under many preſſures, being under the government of the Perſians, and under ſuch like preſſures, they ſhould be under Iavan whole, and Iavan parted, namely in much affliction, therefore it was fit and convenient, ſo to comfort them, for the Lord doth alwayes ſpeak ſitly to his olive, and ſo the Lord did yet chooſe them, even after this, for the time of the Seventy Sevens of years, in which ſpace of time they ſhould be the peculiar holy people, and Ieruſalem ſhould continue to be the holy City, but after the Seventy Sevens of years were accompliſhed, according to Dan. 9 they had not any peculiar priviledge, nor ever ſhall. We m • ſ • not regard that ſtrange Doctrine, that teacheth otherwiſe, but what tends to that Sion in Hebrews 12. and in Apocalyps 14.1. and to that Jeruſalem Hebrews 12. Gal. 4. Apoc. 3 and 21. in too many things we do hinder the converſion of the Jews in Judaizing with them: They hope for the building of Ieruſalem, and daily pray for their return to Canaan, and many of us thus Judaize with them, in teaching their return thither to b • a glorious Church again.

9. And whereas the people of God in Jeremiahs and Ezekiels dayes were much dejected in ſpirit, for the ſorrows which they felt by Babel the golden head (as they had cauſe) & went weeping to Babel, not clearly diſcerning Gods counſel, yet at the end of the captivity, the holy counſels of God were fully opened by Gabriel the holy angels glorious meſſage from heaven to Daniel, This Text of Dan. 9.24. did comfort them for the loſſe of the Ark, Jer. 3. and the ſhaking of the reſt of the Ceremonies, and becauſe the Lord foreſaw what he would once more do by the Romane polity, therefore he gave to Daniel that glorious revelation, that they ſhould expect the MESSIAS, the holy of holy, to confirm the Covenant for the many by his death. Dan. 9.24. That they need not mourn nor lament for deſtroying Salomons Progeny and Kingdome, becauſe the holy angel had told them of the MESSIAS their King greater than Salomon, who was alſo of the houſe of David, for it is ſaid, he ſhall be great, and ſhall be called the Son of the moſt high, and the Lord God ſhall give unto him the throne of his father David, and he ſhall reign over the houſe of Jacob, for ever, and of his Kingdome there ſhall be no end, Luc. 1.32, 33. and hence we learn that Chriſts ſpirituall kingdome ſhall never be ended, nor overthrown, nor his heavenly progeny extinct, who are Princes and Prieſts in all the earth, Pſal. 145.16 and the Metropolis of his kingdome, is the heavenly Sion and Jeruſalem, builded by the Goſpel, over all the four quarters of the world and this city 1500 mile ſquare, compaſſed about with a wall of precious truth, invincible, that no power of the enemie can ſcale it, or make any breach in it, and the foundations of the wall are twelve, compounded of twelve precious Jewels, (The holy Doctrine of the Lambs twelve apoſtles) that there can be no Satanicall pioneers to make any mynes to blow it up (no, if they be as deep in their counſels as Garnet and Faux, of that helliſh crue) and the Temple within this holy city, is ſo glorious, that it ſecretly affrights all oppoſers, more than that in the times of Pſal. 48. For the Lord God of hoſts, even the LAMB is the Temple, who is alſo the Rock of defence of his Church.

10. Now though all this be our glory under the new Teſtament, yet the Doctrine of many is contrarie, for in effect they teach the Jews to lament and mourn for earthly Canaan, and for the low Ieruſalem and Temple. Teachers may as well follow their Thalmudicall fables, as this doctrine, and ſo they do in part, for they look for a pompous Kingdome in Canaan, and continue againſt Gods oath, the line of Salomon, Ier. 22. Theſe things will be touched again, as the argument calls for it.

11. The Propheſie of Amos chap. 9. is expounded in Acts 15. by the holy Councel, and it will confine all our expoſitions that we make upon Eſaias, Ezekiel and Zacharias, for ſuch a calling of the Jews, as I have ſhewed. The laſt of Amos expounded by the Apoſtles themſelves, I take it is a key to open all theſe matters: to this agree the words of the Prophets, Acts 15. he ſpeaks plurally, Prophets, yet cites but Amos, and let us marke how the apoſtles interpret, and becauſe almoſt all the Prophets ſhut up their Propheſies like Amos, therefore I ſuppoſe Amos and that Councell do expound them all, and ſo Amos will expound, Jer. 30. 31, 32, and 32. and 33. chapters, ſome part of them, as alſo Ezek. 37. the latter part of it, as it ſhall be touched about the two ſticks, which come next to be conſidered.

CHAP. XX.

Of the two Sticks, Ezek. 37. in confutation of them that ſay, it is not yet fulfilled that Ephraim was joyned to Judah, alſo ſome obſervations are annexed from Zach. 2. Zach. 8. Zach. 9. Zach. 10. and chap. 11.

SECT. 1.

ANſwer. 1. It is evident by an expreſſe promiſe, that the other Tribes, as well as Judah ſhould return from captivity out of the Land of the North and from other countries where they were ſcattered, Conſider theſe Scriptures.

Jer. 3. In thoſe dayes the houſe of Judah ſhall walk with the houſe of Iſrael, and they ſhall come together out of the Land of the North, to the Land that I have given for an inheritance to your fathers, with this verſe, the 16, and the 17th verſe ſhould be minded.

Jer, 50. In thoſe dayes, and in that time, ſaith Jehovah, the children of Iſrael ſhall come, they and the children of Judah together, going and weeping, they ſhall go and ſeek Jehovah their God, and many ſuch expreſſions the Prophets have.

2. The 49000 that did return with Zorobabel, Ezra 2. many of them might be of the ten Tribes, for at this time all the Tribes were called Jews, but before I go further I would note two things. 1. The angel Gabriels glorious meſſage from heaven of the Seventy ſevens, and the holy Doctrine therein contained. 2. The mild governmentalthough the Medes and Perſians were likened to a ſavage Bear to Babel, Dan. 7 yet they are likened to a tame Ram for the comfort of Iſrael, Dan. 8. of the Kings of Perſia, under Da • ius Artaxaſt 41 year, that ſo favoured Ezra and Nehemiah, and eight years under his ſucceſſor Da • ius, and 42 years under Artaxtrxes his ſucceſſor, almoſt 100 years, this long ſpace was of much reſt to Iſrael. Theſe two things doublteſſe would cauſe many to remember Sion and Ieruſalem, and to return and flock to Canaan. And in the time of that comfortable quietneſſe they might get Cattel, Silver • and gold, apparrel, &c. as in theſe 80. years of David & Salomon, Ez. 38. how did they increaſe in riches, and honour, in multitudes? and ſo in our native Country, in the dayes of Q.E. and K.I. How did England increaſe in people, honour and wealth by our bleſſed peace, which the Lord in great mercy gave us for 66 years?

3. Again, it is ſaid plainly, 1 Chron. 9. that ſome of Ephraim and Manaſſeh were of them that returned, and ſome of Bethel that idolatrous City of the ten Tribes returned, V. Tremel. in 1 Ch • . 9 & Neh. 11.12, 3 theſe of Ephraim, and Manaſseh were an earneſt that more ſhould return, and Mr. Pemble, Zach. on 13. ſheweth that of the 49000 that returned, 12000 of them were of the ten Tribes. and it is ſhewed that they dwelled with Ivdah in Ieruſalem, and many moe in the other Cities of Iudah, this is an hiſtory to the propheſie of the two ſticks to be as one.

SECT. 2.

SOme object that thoſe of the other Tribes beſides Judah, were but a ſprinkling & not worthy of conſideration in reſpect of the Propheſie. Anſw. 1. I think we may be much to blame to ſay ſo, 〈◊〉 . what is 38000,38000 beſides the Levites, and Nethinims and their ſervants and hand maids, in all 49000. that returned (ſuppoſe they were all of Iudah) to the infinite numbers of Iudah that were carried captive, & that ſtill remained in the nations abroad? that number would be but a thin repleniſhing of the land of Iudea, and Ieruſalem, and Benjamin, and we are not otherwiſe to think, but that many moe of Ju •• ah returned afterwards.

2. I ſuppoſe I may take up the argument of the Apoſtle, that the promiſes of God were not without effect, though ſo many of the ten Tribes did not return, as did of Iudah, ſome did return, though not to the State of a Kingdome by it ſelf, yet we are not to make queſtion, but that multitudes did return after ward according to the Propheſie,The term Nations, Ier. 3.17. may intimate Iiphraims nations, as Gen. 48.19. many myriads of them, as is evident by the wars under Javan, as Dan. 11 and Ezek. 38, and 39. ſhews that very many of the whole houſe of Iſrael, did repleniſh the land of Judah and Benjamin, Ioſephus and the Maechabees ſhew it was ſo, and it is ſaid, there were beſides them that had returned, and that did ſeparate themſelves from the filthineſſe of the heathens, Ezra 6.21. and Darius Artaxaſt gave great incouragement, Ezra 7 13.

3. Iudahs Tribe was principally to be nominated in the returned, becauſe of the Propheſie to Iudah, the fourth ſon of Iacob, who ſhould have his Tribe chiefly to exiſt, becauſe of his Shitob, according to Iacobs Prophecy.So Tremellius, Gen. 49. A Tribe ſhall not ſail to Judah till his Son ſhall come.

4. This is conſiderable that all the time of the Seventy Sevens, the Tribes were kept in ſome diſtinction, yea, untill the deſtruction of Ieruſalem by Titus, but not ſo afterward,The Iews write that none knew their own Tribes. Dr. Lightfoot, and others ſhew the vanity of their modern genealogies. for they could not, being ſo ſcattred. The deceitfull unbelieving Jews did trouble the believing Gentiles, by darkning the holy Genealogies of the Scriptures by their endleſſe genealogies; for after the Evangeliſts, Matthew and Luke had cleared the caſe of our Lord, by uncontrollable private Records, which the Jews could not deny, that our Lord ſprang out of Judah, then the apoſtle charged the Churches to take heed of (not onely that, but to avoid) Jews fables, and their endleſſe genealogies. And now let us conſider the 21. verſe of Ezek. 37. I will take the children of Iſrael from among the heathen whither they be gone, and will gather them on every ſide, and bring them into their own Land. Can we think, but that this was ſpoken of to the preſent age, and therefore in that reſpect it cannot be underſtood of the Jews calling yet to come; for we all know, they ſhall not be called till the fullneſſe of the Gentiles be come in, and when is that? I will gather them from among the heathen, when is that? mark it, for the Lord ſpeaketh reproachfully [the heathen] but now many of the Jews are among Reformed Churches, which cannot be called heathen. The Apoſtle ſaid long ſince, whether we be Jews, Scythians, bond or free, all are one in Chriſt Jeſus, ſhall we then be accounted dogs, unclean. Certainly, Ezekiel ſo ſpeaketh of Iſrael, that the heathen ſhould have nothing to do in their policy, as long as their Prerogative did continue: and whereas Ezekiel ſaith [wither they be gone] he calls to mind all their oppreſſors, as well aſhur, as Babel, and from [theſe heathen] they ſhall be brought into their own Land, but when the Iews are called to the faith, they will eſt em of Canaan no better than any other countrey; as indeed they ought not.

5. Now we will touch a little of Zachariah, who utters many conſolatory promiſes, and propheſies to the preſent age of his time (and for the times of the Seventy Sevens) becauſe they were ſlack in returning to theirIt is a ſingular obſervation (I think of B • roaldus) that Hamans Plot againſt the Iews in 127 Provinces was a chaſtiſement to them for their ſlackneſſe in returning, they loved their outward comforts, and ſettled habitation too much, they ſhould have done, as 2 Chron. 11.13, 16. I hope the Lord will remember poor new England, and our poſterity, as Ier. 2.2, 3. brethren that had already returned, & had • elt ſome hardſhip by ſome of the former Kings of Perſia, and were put into many fears by Sanballat and his aſſociates of the Samaritans, yet the Lord God promiſeth that he would put into their hearts to return, to be as one with Iudah.

6. I will expreſſe ſome Scriptures of Zac. 26, 7 Ho, ho, come ſo • th, and flee from the Land of the North, ſaith the Lo • d, for I have ſ •• ed you abroad as the four winds of the beaven ſaith the Lord. Deliver thy ſelf O Zion, that dwelleſt with the daughter of Babylon. This earneſt call of the Lord might well cauſe Ezra and his company to return, and of them many might be of the ten Tribes, as well as of Iudah; his return was four or five years after, for this Propheſie was uttered in the ſecond of Darius Artaxaſt, and Ezra returned in the ſeventh

7 Zachary 8. ſheweth that the returned were ſomewhat diſconſolate, becauſe Ieruſalem was ſo ſcant of inhabitants, as (Nehemiah 11.) read Zac. 8. Therefore God promiſeth, I will ſave my people from the Eaſt countre,, and from the Weſt countrey, and I will bring them, and they ſhall dwell in the midſt of Ieruſalem, &c. in verſe 13. it is ſaid, And it ſhall come to paſſe, that as ye were a curſe among the heathen, O houſe of Iudah and houſe of Iſrael, ſo will I ſave you, and you ſhall be a bleſſing, fear not, we are not to doubt, but the Lord brought them of the ten Tribes, as well as of Iudah, read verſes 20.21.

8. Zac. 9.13. When I have bent Iudah for me, and filled the bow with Epraim, and raiſed up thyſons O Zion againſt thy ſons O Javan, and made thee as a ſword of a mighty man. The Lord made Iuhah and Ephraim a bew and arrows againſt the enemies, in the dayes of the Seleuco-Logidae, as the Macchabees ſhew, and this ſheweth that many of the ten Tribes had returned, as well as Judah. See Tremellius on Zac. 9.

Zach. 10.6. I will ſtrengthen the houſe of Iudah, and I will ſave the houſe of Ioſeph, and will bring them again to place them, &c. and they of Ephraim ſhall be as a mighty man—I will hiſſe for them, and gather them v. 10— I will bring them again alſo out of Egypt, and Aſhur into Gilead, and Lebanon, &c. Theſe ſpeeches and others do ſhew, that Ephraim had returned as well as Judah, and were as one ſtick

10. And the new Teſtament ſheweth, that Iſrael in the Tribes were multiplied, great multitudes fol'owed the Lord Jeſus where ever he came, and he dwelt and taught much in thoſe places where captivity began by the Kings of Aſhur, there the light of the Goſpel firſt began, in the Land of Zabulon and Naphtali, Eſaias had propheſied it ſhould be ſo Eſai. 9, And there are hiſtories and writers, that ſhew how at the holy feaſts of the Jews, there were hundreds of thouſands that aſſombled, which ſheweth, that many of the ten Tribes had returned, and were as one ſtick joined together in holy worſhip.

11. And this will further be evidence by Zac 11. that they had returned, both Iudah and Iſrael, and were as one, becauſe the Lord threatned them, that he would break the brotherhood of Ephraim and Judah, for their departing from the faith, and did not regard the Law of the Angel of the Covenant, which he by Maſes gave at Horeb; for he had charged them by the Miniſtery of Ma • achi, to remember the lively oracles, Mal. 4 4. with the Statutes and judgements, that were commanded for all Iſrael, for they ſhould have no more Prophets • ill John-Elias.

12. But they followed the wicked doctrine of the three ſhepherds, Sadduciſme, Phariſailme, &c. & many Jews that deſpiſed the holy Covenan • , became treacherous; therefore God brought upon Jeruſalem &c all Jullea, heavy miſeries that they deſtroyed one another before our Lords incarnation and after: very many ſorrows by civill diſſentions, and ſchiſmes, ſo that then was broken the brotherhood of Judah and Ephraim, and thus, Zac 11. muſt be underſtood of theſe times, and to this effect.

13. And further to dilate on the Text. They took Jeruſalem from one another by domeſticall ſeditions, and they cut down the Cedar-great men, ſpoiling and deſtroying the great ones among themſelves, and the great ones did roar like Lions on the meaner ſort, as they had gotten power over them, ſo their vintage of conſblations was taken away, not ſo much literally to be underſtood, but the Temples holy worſhips, were heatheniſhly, and otherwayes corrupted, and their exerciſes in their Synagogues were greatly ſuſpended; for as either of their factions prevailed, they bleſſed themſelves, as though the Lord God favoured them! But the Lord took his pity from them, and did deliver them every one into the hand of his neighbour, and into the hands of their Kings, the Seleucidae, the Herods and the Romanes, whom they alſo called to their quarrells, and yet for all this, Canaan was yet the holy Land, and Ieruſalem was yet the holy city, & Sion the holy mountain, for in all theſe troubles the Lord had a care of the poor of the flock that waited on him.

14. the ſtories of theſe things are manifeſt, and that Zach. 11. muſt not be underſtood of the times, after [now our dayes] many paſſages will tedder and confine the times of ſome mens apprchenſions, as that Scripture of their under-valuing MESSIAS their King, the Lord of glorie, at the price of a ſlave, and ſo applied by the Evangeliſts, upon which followed a further breach of brotherhood, and civil diſſentions, Zac. 11.10, 11, 12, 13, 14. horrible diſtreſſe and wrath, vid. Tremellius and Zach. and Ioſephus on the wars of the Jews.

15. Zach. 11. may well and muſt be accommodated to the times ſomewhat preceding our Lords dayes, and ſome what after, but there is not the leaſt ſhew of intimation, of applying the Prophet to the Jews calling now after our times. Let the godly Chriſtian Student, diligently read the Scriptures (We erre not knowing the Scriptures) and then Joſephus and Macchabees and other authors: and with all obſerve the times, the families or Nations, and the places of their habitations, and for the times of the new Teſtament, mark alluſions, as hath and will be touched, but ſo far as Propriety will reach for times and perſons that muſt be ſtill adhered unto.

〈1 page duplicate〉〈1 page duplicate〉

CHAP. XXI.

Of the Jewes calling, the 12, 13, & 14. Chapters of Zachary, that it cannot be applyed to the Jewes calling yet to come, as many Miniſters do too unadviſedly teach.

WEE are to conſider many paſſages in Dan. 7, 8, 9, 10, 11, & 12. Chapters, 1. That all the time of the Holy Angel, Gabriels meſſage of the Seventy Sevens, the Jewes were called the holy people, Michaels people, Daniels people, their Religion is called the truth, Sion and the Temple is called the holy Mountaine, Jeruſalem the holy City, and the only place of holy worſhip in the World, Joh. 4. And the Son of God is called MICHAEL, the great Prince before his bleſſed Incarnation, and that he had over them a ſpeciall regard during the date and leaſe of their prerogative of the Seventy Sevens.

2. Therefore we are diligently to obſerve, Zach. 12. that although thoſe troubles were among them, yet ſtill Jeruſalem was the holy City, and that God had reſpect to them, becauſe the holy faith of the Goſpell was among them, and alſo among the Godly diſperſed Jewes, and the ſame holy faith was maintained by the many godly that exhorted one another, but the moſt of them were of the meaner ſort, called the poor of the flock, and for their ſakes, Jeruſalem was a burdenſome Stone to all the ungodly, whither the Heathens, or the lawleſſe Apoſtates of Daniels people (Dan. 11.) And ſometimes the better part that had ſome life of Religion were their Leaders, and did governe them, and they were as a Torch of fire in a ſheafe to burne and devour the Enemies, and Jeruſalem was defended, and as yet, adhuc permaneat, did abide in her own place, and ſo it was to abide untill the ending of the S • venty Sevens, Zach. 12.6.

3. And whereas Zachariah ſaith in Chap. 12.6. Jeruſalaima adhuc permaneant, Jeruſalem is there, and I think in all other places in the old Teſtament, in the plurall teaching them celeſtial meditations (as Pſal. 15.1.) And that although the Saints of them the high Trinity, ſhould yet inhabite the Low-Jeruſalem, in much affliction, they ſhould notwithſtanding account themſelves but ſtrangers (Levit, 25.23.) and ſhould rather look to the Jeruſalem that is above, the ſight of true peace, the Heavenly City, as Abraham, Jſaac, and Iacob did to the Heavenly Countrey, Eby. 11.

4. This ſpeach that Ieruſalem ſhould yet abide, and be inhabited, is conſolatory, both for the preſent State of the Church againſt the plottings of Sanballat, &c. and for that Daniel had ſhewed that Iavan in the fourth Beaſt, ſhould bring great affliction of trampling Daniels holy people, and taking away the dayly ſacrifice, and altering the times. (of the the holy Feaſts) and the Law. And that Antiochus ſhould diſtreſſe the holy Mountaine, Ieruſalem, and the Temple, &c. notwithſtanding all theſe troubles Jeruſalem ſhould yet abide an holy City (They were not yet to be cut off from their Olive Tree) And Gods dealing for his people was a burdenſome Stone, and a Torch of fire to all the Hornes of the fourth Beaſt, and all the Enemies to the ending of the Seventy Sevens.

5 And Zach. 12. ſaith God, would raiſe up noble worthies for them, ſo God gave them ſometimes valiant men to be for their comfort, as the worthies of old in the reign of David. Valiant in acting and ſuffering for the truthes ſake that was only among them. The Jewes were then the holy people, and Ie • uſalem the holy City, and Sion the holy Mountaine, thoughSo Babel going about to daſh Ieruſalems hope, is bent to ſet his Throne above the higheſt, in deſtroying his Temple, but Gods vengeance was a burthen ſome ſtone to make the golden Head, duſt, Eſai. 14. Jer. 50. Dan. 2. Anti • chus had greatly polluted the Temple. And the godly the poor of the flock did obſerve theſe things, and ſtill did inhabite Ieruſalem (or ſtill did ſo deſire, though driven into Mountaines and Dens, and Caves of the Earth) looking for the Kingdome of Heaven to appeare, now drawing on towards the ending of the Seventy Sevens. And for their ſakes, as is ſaid, God deſtroyed all Enemies that came againſt the holy City Ieruſalem, whither the Heathens, or the Law-leſſe Jewes that profaned the holy covenant, Dan. 11.

6. And we muſt not ſlightly paſſe over this Epithet, Ieruſalem the Holy City. It is ſo called at the beginning and ending of the Seventy Sevens, & likewiſe ſo called at the begining of our Lords Preaching, and at his Reſurrection, Mat 4 & 27 marke, it was ſo, at that very time they had crucified MESSIAS their King, the Lord of glory, but after our Savidurs a • eenſion, that title was never beſtowed upon it. For then the date of their prerogative was out, and the Gentiles brought into equall Covenant. But for the whole time of the Seventy Sevens, as the Angel from Heaven had declared, while the preferment of the circumciſed Jew was in honour, Chriſt had a ſpeciall eye to them and the Low-Jeruſalem. As when it was deſtroyed by the Chaldean, the Lord bade his diſperſed people to remember it in all Countries. Ier. 51.50. and ſo Daniel did and 49000. though in the duſt, Pſal. 102. But after our Saviours aſcention, and ſending the Spirit, furniſhing his holy Diſciples with gifts to be Maſter-builders for the erecting the New Jeruſalem, there is not any word of intimation in all the Evangliſts, Acts, Epiſtles, or Apocalyps (nay, nor in any Prophet of the old Teſtament) that they ſhould remember the Low-Ieruſalem, &c. But more of this hereafter.

7. Ieruſalem, the ſight of peace, the faithfull held and looked to hold in poſſeſſion till our Lords dayes, Eſai. 66. Pſal. 110. & 95. would inſtruct them ſo to beleive, as they did. Obſerve well, 1. King. 11.13.32.36. & 2. King. 21.4. Ier. 51.50. Dan. 9. Pſal. 102. And we muſt conſider that although the Kings of North and South afflicted Iſrael and Ieruſalem, Dan. 11. and had a great hand in bruiſing the holy people, yet Chriſt plagued thoſe Kings and Kingdomes. And although the Jewes in the times of the Macchabees were mutinous and became wicked and Law-leſſe, and brought much trouble to their own Brethren, as alſo did the Remainders of the Sel • ucidae, the Herods, and the Romans, yet among all theſe Enemies of the faith, Chriſt cauſed from his firy Throne (Dan. 7.) that Rivers of fire ran among them; God had ever a ſpeciall eye of regard to them for his promiſe ſake, Zach. 2.8. 1. King. 11.32. He ſhall have one Tribe for my Servant Davids ſake, and for Jeruſalem the City which I have choſen, out of all the Tribes of Iſrael. The Providences of Chriſt in a conſtant progreſſe, of the holy ſtory, made this promiſe good to the ending of the Seventy Sevens. Then was the Period of Iſraels peculiar glory.

CHAP. XXII.

Expounding Zac. 12.10, 11, 12, 13, 14. Verſes.

1. ZAch • riah ſheweth how the faithfull ſhould mourne for the ſins of the times, every godly Family, cheifly them of Davids progenie, of the Family of Nathan (Solomons Brother by Bath • hebah) of whom our Lord lineally aſcended. As alſo of the godly of the Tribe of Levi, and all the godly Families that did remaine, for then to them was the bleſſed Fountaine for ſin and uncleaneſſe opened. And our godly tranſlators doe confer, Act. 2. in the 3000. converted by Peters Sermon to be an Hiſtory to this Propheſie. And Act. 1.14. is fitly to be conferred for their godly private exerciſes.

2. Alſo we muſt diligently obſerve how John Elias, the fore-runner to Chriſt, by his powerfull Miniſtry did turne the heart of the Fathers to the children, and the children to hearken to the wiſdome of their godly Teachers, that the evill Spirits of the three Shepheards, and their Doctrine was much quailed, and were made aſhamed of their evil wayes. And our Lord Jeſus Chriſt the great Apoſtle, from Heaven coming after Iohn Baptiſt, he brought his Fanne of holy Doctrine in his hand, and by his holy Spirit ſeparating the chaffe of perſons and Doctrine in wonderfull manner, as in Mat. 5, 6, & 7. chapters, and at other times, which Sermons of Chriſt made them rage againſt him, and were never quiet, laying ſnares ſtill for him, till they had his life. And when they had ſmitten this bleſſed Shepheard, and deſtroyed the Temple of his precious Man-hood, he raiſed it againe and gloriouſly aſcended. Then afterward the Lord Chriſt gave a mouth and wiſdome to his holy Diſciples and Apoſtles, that all falſe Doctrine, and all Worldly wiſdome of Satans Kingdome, fell (like Dagon) before them. All their idols of the Doctrines of juſtification (ex opere operato) bodily exerciſe, and their Traditions of their Abotheru, and the Sadduciſme of the Sadducies, and other errors among them. All theſe idols of theirs, and the Heathens were famiſhed and ſo periſhed, Zeph. 2.11.

3. That Doctrine of Juſtification of bodily exerciſe was the great controverſie of thoſe dayes, and it was their idoll and vanity, as Deut. 32. compared with Rom. 10. that idoll cleaving to the letter, made them deſpiſe MESSIAS their King, whoſe moſt precious obedience, through his manifold ſufferings made his death a moſt acceptable Sacrifice, and ſo it was the end of the Law, for juſtification to every one that beleiveth, and by him all that beleive are juſtified from their ſins guilt and puniſhment, Moſes Doctrine given by Chriſt taught the ſure mercies, Act. 13. Deut. 30. Such an idol it was, and is, that it hath caſt off the Jewes to this day; For by it they deſpiſed the Son of God and his juſtification. which the bodily exerciſe of all the Law of Moſes could not doe. And that they might not think of juſtification by bodily exerciſe from the Temples worſhips, Chriſt deſtroyed City and holy Place to this day, who brought to us by his once offering up of himſelfe to an everlaſting Righteouſneſſe or Iuſtification.

4. After the Jewes had rejected the corner-Stone, their King for Caeſar, many heavy and unexpreſſable ſorrows came upon the Jewes and Jeruſalem continually, untill by the Roman power, Titus Veſpaſian, who came againſt Jeruſalem, took the City, rifled the Houſes, and the uncleane infidell Souldiers raviſhed the women, ſlaughtered multitudes, and carryed may thouſands of Iewes Captives, and ſold many numbers of them for Slaves. All this came to paſſe about forty years after our Lords aſcention. Our Lord ſitting on Mount Olivet, and beholding the City told theſe things of Zachariah (Ch. 14.1, 3, 4) to his Diſciples, Mat. 14. Luc. 19. & 21.

5. And the Apoſtle as a Prophet,Act. 13.40, 41, 1. Theſ. 2.16. Ebr 6 8. & 10.26, 27, 28, 29, 30. Act. 13. threatned by alluſion, H • bb thicks propheſy againſt them (noted before) that as the Chaldean had done, the Romans ſhould execute further and greater wrath upon them, even wrath to the utmoſt. And ſo the Apoſtle had told the revolting Hebrewes, that they and their Nation would be Bryars and Thornes, and muſt look for violent fire to conſume them. Moſes and David fore-ſaw all theſe evils; Deut. 32.22. 2 Sam. 23. Then the corner Stone which the Builders refuſed, fell on them and bruiſed them to powder.

6. The Prophet Zachariah having ſpoken of the d • ſtruction of the Low-Jeruſalem, makes this tranſition to ſpeak by way ofJer. 31.38, 39. Is literally propheticall, and performed in Nehem 3. but this of Zac. 14.6. is allegoricall, ſee Tremel. on Zach. 14.10. &c. allegory of the building and ſetting up of the High Jeruſalem: As by the returned from Babel, Jeruſalem was builded from Benjamins Gate, &c. ſo ſure ſhall the Heavenly Jeruſalem be builded, notwithſtanding all oppoſitions of Enemies. And whereas it is ſaid. Zac. 14. Jeruſalem ſhall be inhabited in her own place: it is to be underſtood that the Heavenly Jeruſalem ſhould begin to be builded in the Earthly, as it was fitteſt. Thence the Law went forth of Sion, and the word of the Lord from Ieruſalem, then the Mountaine of the Lords Houſe was lifted above all Mountaines, and all Nations ftowed unto it, to build on that Mountaine, and this promiſed bleſſing was performed before Salem was aboliſhed. and the word of the Lord did not faile, that Iapheth muſt have religion from Some Tents.

7. There were skilfull Maſter-Builders at Salem, the Fiſhers of Galilet, and the other Apoſtles with others to the number of ſix ſcore, and five thouſand after, which, with the Phyſitian of Anti • ch, and the Tent-Maker of T • rſus that might carry the healing and wholſomeOur Lord in his Apoc. 21. expounds, Zach. 14. & Ezek. 47. For theſe waters that run thorough the ſtreets of the Heavenly Jeruſalem, and no better waters ſhall • ver come among us then what the holy Prophets and Apoſtles have let us in their moſt ſweet, and bleſſed writings. Let us beware of deceitfull opinions of new Apoſtles, and new Revelations. waters of holy Doctrine to the uttermoſt parts of the Earth. Oh how wonderfull and un-utterable was the glory of Chriſt in and by them, that he was King over all the Earth, that, as the Apoſtle ſaith, God was not the God of the Iewes, only, but of the Gentiles alſo, Rom. 3.

8. Zac. 14.12. ſheweth that all montanous oppoſions could not hinder the building of this Heavenly Ieruſalem, this City was lifted in glory and did and doth abide notwitſtanding all the wreſtlings of the miſbeleiving and unbeleiving Iewes, and the Roman Empire againſt it. And all that fought againſt his Holy City, both the Caeſars, the old Pontificality (the ſixth head of the Roman Beaſt afflicting the Church) and the new Pontificality, the Papacy, the ſeventh Head (and Turke afterward) found great ſeverity of thundring wrath and terrour of moſt bitter plagues: as if their filthy fleſh rotted from their bones, and their idolatrous and adulterous eyes did conſume in their holes, and their blaſphemous tongues in their mouths.

9. And the Lord MESSIAS to whom the Father of Heaven had committed all authority and power, raiſed tumults among them, firſt on the Iewes, then on the Caeſars Auguſti, and their people in moſt fearfull manner. That the Caeſars and their Aſſaſſines had death, and a gulph and grave of deſtruction by inteſtine garboiles in their Armies, deſtroying one another for three hundred years, the ſix ſeals do alſo ſhew this in Ap. 90 Ap. 6.

10. Zach. 14.16. When the Heavenly Ieruſalem was builded on twelve precious Foundations, all of precious Iewels, the Prophets and Apoſtles Doctrine,Theſe are the ſame waters Ezekiel ſpeaks of, that came from the Temple, Ezek. 47. and Chriſt JeAſue, expounds, Zac. and Ezek. in Apoc. 21. & 22. then thoſe holy waters (as is noted) of healing Doctrine iſſued, and had free courſe into all quarters under Heaven, Eaſt, Weſt, North, and South, and every quarter had three Gates into the City. And the godly in all times of the New Teſtament, did flee like Doves to neſtle in this City, they came to itConſtantly, continually, from mouth, to mouth, &c. Eſai. 66.23. theſe are allegoricall expreſſions. anniverſarily to keep the Feaſt of Tabernacles. And the Apoc. 7. is an Hiſtoricall propheſie, that 144000. of Iſrael, the twelve Tribes that held the faith, and an innumerable company of all Nations come to this City to bleſſe and praiſeAll Nations did bleſse him, as they were in him, Pſal. 72.17 Gen. 12.1, 2, 3. the Eternall Son of God, who did Tabernacle or Temple in our nature for 〈◊〉 • edemption: and when they came, they brought Palme-Branches in their hands, crying Hoſanna, Salvation to our God that ſ •• teth on the Thorne, and to the LAMBE for evermore.

11. And they that will not come to the Feaſt of Tabernacles, to ſerve Chriſt Ieſus (the true Tabernacle or Temple) in his holy Aſſemblies in this his Ieruſalem they ſhall have no Raine to moiſten their dry and barren hearts. They ſhall not know what meanes the Dewes that fall on Mount Hermon, and the ſweet ſmall Raine that diſtilleth on the Holy Mount aine of Sion (Apoc. 14.1.) All the Gentiles that will not yeild obedience to the faith of the Goſpell, Chriſt will bring upon them poſitive and privative plagues, as the ſtories of the Church ſhew this in all the Centuries, in all Countries.

12. And becauſe Chriſt Ieſus our Lord hath made us Kings and Sacrificers to God, his Father, Holineſſe to Jehovah, which was graven on the front place of the high Sacrificer, ſhall be written on the Horſe Bridles, and on every Pot in the Heavenly Ieruſalem, thus Zachariah, as Dan. 9. & Eſai. 66. ſheweth an utter abrogation of the Ceremonies of Moſes, Chanaan, City, Temple, and worſhips.

13. And let this be noted that the holy Apoſtles expounding the Prophets, never taught the Saints that ever they ſhould expect any outward glory to returne to Chanaan, City, Temple, or Kingdome, but taught them of the Heavenly I •• uſalem, and therein the Lord God of Hoſts, the Lambe to be the Temple, and the holy worſhip to be che • fly spirituall, prayer to be every where in lifting up pure hands and hearts in all godly qualifications, as our Lord Meſſia • told the woman of Sama • ia, Ioh. 4.

14. And therefore the Apoſtle Peter, the Apoſtle of the circumciſion, taught the ſcattered Tribes of Iſrael, in Pontus, Aſia, Galatia, Bithinia, Capadocia, and Chaldea, of the Heavenly inheritance that fadeth not (as Canaan) and that themſelves were lively Stones in the ſpirituall building, to be an holy Preiſt-hood to offer up ſpirituall ſacrifice, acceptable to God by Ieſus Chriſt the true Temple. And that they that were and had been for many dayes Lo-ammi, and Lo • uchamah, Hoſ. 1. & 3. were now by the glorious Goſpell made Gods people, and had obtained mercy and pity, and warnes them that they be not as their Fathers, to ſtumble at Chriſt, and his Doctrine. And further inſtructs them that the Propheſi • s which they ſo looked, to be fulfilled in an outward manner, were not to be taken properly and literally, as Ezikiels Land, City, and Temple, is taken to this day of the Jewes in propriety of ſp • ach, that Peter blameth: And the teaching otherwiſe was damnable hereſie, and a denying of Chriſt Jeſus (as the Apoſtle ſaid of Circumciſion, Gal. 5.2, 3, 4) as experience alſo tels us theſe fifteen hundred years. And therefore let Teachers beware how they harden Jewes in their idol • and vanity. Solomons Kingdome was ſhaken, but we receive a Kingdome that cannot be ſhaken, the Low-Jeruſalem was deſtroyed, but the Heavenly City cannot; The Preiſt hood of Levi is paſſed away, but Chriſts Preiſt-hood abideth for ever, &c. and we croſſe all the Doctrine of Chriſts new Teſtament to plead any more for Terreſtials.

Chap. XXIII.

Expounding, Zach. 12, 10, 11, 12, 13, 14. & Zach. 14.10, 11, &c.

SECT. I. It is obj • cted that Zac. 12.10, 11, 12, 13, 14. is not fulfilled.

AND; I will poure upon the Houſe of David, and upon the inhabitants of Ieruſalem, the Spirit of grace and ſupplications, and they ſhall look upon me whom they have pe • rced, and they ſhall mourne for him, as one mourneth for his only Son, &c. and the Family of the Houſe of David and Nathan ſhall mourne, and the Houſe of Levi, and the Family of Sbimei ſhall mourne.

1. I think, Act. 1.14 is an Hiſtory to the propheſie for Davids HouſeThe Apoſtles argument is ſtrong, that although muſt did not mourne yet the ſaith • ulneſse of God is not without effect, and God had not caſt off all, the Apoſtle reaſons from himſelfe, as if there ſhould not have been no more then himſelfe, Rom. 3. & 11.1, 2, 3. but in the Acts there were five thouſand and more, and in • eruſalem, ſu •• ly the faithfull are but a little ſtock. theſe all continued with one accord in prayer and ſupplication, with the women, and Mary the Mother of IESUS. and with his Brethren. In this company was ſome of the Houſe of David, and ſome of the Family of Nathan, and ſome of the Houſe of Levi, for it is ſaid, a great company of the Preiſts were ſubject to the faith, Act. 6. and Ba • nabas a Levite became a gracious Son of conſolation to the Church: And that the Lord powred on the inhabitants of Ieruſalem, the Spirit of his grace and ſupplications is hiſtoried in Acts, ch. 2.37 and many more afterwards, ch. 4. and in after times of every Tribe twelve thouſand, Apoc. 7.

2. I doubt not but when the Iewes be hereafter called according to Rom. 11. they will mourn for their own ſins; and for the ſins of their fore Fathers, but we muſt ſtick to propriety, unleſſe it oppoſeth the analogic of faith in other Scriptures, that ſo we may confer Hiſtory to propheſie, and that is one of the ſureſt ways of underſtanding the Holy Scriptures, if we •• n rightly attaine unto it.

3. For now we are not to expect new Revelations to tell the Church which man is of the Houſe of David, and what of the Family of Nathan, or which man is of the Houſe of Levi, and of the Family of Shimei. But if we will underſtand, Zach. 1 • . of the Iewes calling yet to come, we muſt expect new Revelations, and ſome that have a propheticall Spirit to tell the Church which man is of which Family and Tribe: But the truth is, this diſtinction of Families muſt be as evidently manifeſted by their geneologies at the time of the Jewes calling, by the preaching of the Goſpell, as it was to Zachariah, when he propheſyed that the Houſe of David, and Family of Nathan, and the Houſe of Levi, and the Family of Shimei ſhould mourne, that ſo the Saints then may be comforted in that propheſ • y, that it was fulfilled by themand to them.

4. For unleſſe they be genealogized, how ſhall, they know that the Prophet ſpake true for the conſolation of their named particular Families. And there will be further reaſon of this diſtinction, they of Judah and L • vi being the nobleſt Familes, and ſo ſhould be perſpicuous, and exemplary to all the Jewes, for they are ſo ſpoken of that they ſhould go before the reſt in holy Worſhips. Either the Iewes have now evident demonſtration in their genealogies for theſe Families, or elſe a Prophet muſt ariſe to ſhew them theſe Families, but the former they deny, they ſay that none knowes his Tribe, much leſſe of which cheif Family: Then a Prophet muſt ariſe to ſhew them, which is of David, and which is of Levi, that the particular promiſe to thoſe Families may be applyed to them, and then they in ſpeciall only are to regard it.

5. Againe, it may be the Families of Nathan and Shimei, may be ignorant or careleſſe to performe that worſhip, but if a Prophet declare to them which is of which Family, and call upon them, it might be a comfortable invitation to performe the worſhip fore told, that the bleſſing promiſed might be made good to them, Zac. 13.1. And as I conceive this diſtinction of Families, muſt be as evident for the performance as it was in the dayes of the propheſie.

6. Diſtinction was kept carefully in ſome Families, all the time of the Seventy Sevens.P • Chr. 24. And the wiſedome of God ſaw it was very needfull it ſhould be ſo, our Lords genealogie was undoubtedly known, though much in private records, and ſo Zacarias, Iuc. 1. of the courſe of Abia, Levi, the eighth courſe, and Paul of Benjamin by Father and Mother, and Barnabas a L • vite. But theſe diſtinctions of Families 〈◊〉 . Tribes could not be ſo kept after the deſolation of Jeruſalem by the Romans, who lcat • ed them into the ſoure winds of the Heaven for 1600. yeares together, the wiſdome of God therefore ſaw it was moſt needfull to confound all their Tribe genealogies; and themſelves now ſay, that none knoweth certainly of which Family, and of which Tribe any of them be, and if any of them ſhall affirme otherwiſe, yet by Apoſtolicall canons we muſt not believe them.

7. And ſome moderne Doctors of theirs that follow their Fore-Fathers ſteps in denying the Lord Jeſus Chriſt, write thus, Mr. Broi • col. 37. in the days of Meſſias the King, when his Kingdome ſhall be ſetled, and all Iſrael gathered unto him, all they ſhall be genealogiced according to their Families. Thus if we will not ſtick to propriety, we muſt run to Jewiſh Fables and endleſſe genealogies, and look with them for new Revelations, and ſo not cleave fully to the words and commandments of the Apoſtles of our Lord and Saviour.

8. There is alſo a like neceſſity of genealogies, if we refer Eze • . 37. to the Iewes calling yet to come, that they might know which is of Judah, and which is of Ephraim. But what hath been above written muſt ſerve for this alſo.

SECT. II. Alſo it is objected and much pleaded for, from Zac. 14.10.11. &c. that Ieruſalem in Chanaan ſhall he reſtored, that the Iewes ſhall have a Kingdome there, and all Nations muſt flock to them, &c.

1. ANſw. We dare not underſtand, Zac. 14.10. &c. literally, for if an Angell from Heaven ſhould preach that our poſterity muſt keep a worſhip anniverſary at Ieruſalem, namely there to keep the Feaſt of Tabernacles, he muſt be held anathema, for it is plain ludaiſme and not a genuine interpretation of the Prophets meaning, and contradicteth the moſt ſure word that bath been given by any holy Angel to Daniel, Chap. 9. That Seventy Sevens are exactly accounted for, Ieruſalem to be an holy City, and that in the next generation following the ending of them, the City and holy Place ſhould have finall and utter deſolations, which hath been verified for theſe fifteen hundred yeares, and more.

2. This of Zac. 14. hath the ſame analogie of faith, with Eſai. 6 • . from month to month, and from Sabbath to Sabbath ſhall all fleſh come to worſhip before Iehovah at a Jeruſalem, and Mal. 1. expounds, Da • . 9. & Eſai. 66. & Zach. 14. From the riſing of the Sun to the going down of the ſame, my name ſhall be great among the Gentiles, and in every place incenſe ſhall be offered unto my name, and a pure offering, for my name ſhall be great among the Heathen ſaith Jeh • wah of Hoſts. And the Lords conference with the woman of Samaria is pertinent: Job. 4. And the Apoſtle Paul ſheweth that after our Lord and bleſſed Media • our had given himſelfe a Ranſome for all, and that Teſtimony in due time, as Dan. 9. had fore-told, then ſaith the Apoſtle, it is the will of the Lord, that men pray every where lifting up pure hands, 1. Tim. 2.

3. Muſt the Teachers of England teach their Auditors, that they muſt keep an anniverſary worſhip, namely the Feaſt of Tabernacles in Low-Ioruſalem in Chanaan, or elſe that ſuch greivous judgements both privative and poſitive, as are there threatned will come upon the Nation, Zac. 14.17.18. Or muſt I teach theſe things to my Children, and muſt my Children teach their Children ſo, and theirs the after Generation, as all are bound to doe, if it be underſtood in a literall ſence, Pſ. 48. (as ſome have intimated for Jeruſalem in Chanaan) but I dare not receive this Doctrine, and therefore I ſay to mine, take heed what you heare, and I am aſſured that time will ſhew that ſuch as expound otherwiſe about the Jewes calling have run into many abſurdities.

CHAP. XXIV.

Gog and Magog in Ezek. 38. & 39. muſt be taken properly, but Gog and Magog in Apoc. 20. muſt be taken in a myſtical ſence.

SECT. I.

1. THE conſent of Moſes, and the Prophets, and of the New Teſtament, is wonderfull in places, times, and Families, but few minde ſuch ſtudies, and that makes many write and ſpeake at randome, drawing propheſies and ſtories to the times after the great myſterie of godlineſſe was manifeſted (the holy Incarnation of God manifeſted in the fleſh) when their events are before it.

2. The Apocalyps all of it is by alluſion to the old enemies of the Low-Jeruſalem, as the ſtories of Egypt, Babel, Tyrus, &c. are alluded unto, that the heavenly Jeruſalem ſhould have many enemies in all quarters. The Apocalyps expreſſeth new times, ſtates, and governments in old terms, ſo it openeth all the old Teſtament for us, that all the old enemies fought againſt Chriſt and his Kingdome then, as now Rome and Turk do againſt Chriſt and his holy City from heaven.

3. Magog, Meſhech, Tubal, &c. were Nations known in Ezekiels dayes, and without mixture, and their dwelling undoubted. But now the Lord God hath made great confuſion and ſcattering of all Nations by th • warres and commotions that have been in the world, that thoſe places are not known by ſuch Princes and Nations.

4. The very phraſe of the holy Prophet, concerning the Nations he deſcribeth, Magog, Meſhech, Tubal, Gomer, Togarmah, and the North-quarters, that is, the North quarters from Iſrael, with the times, do argue, that it was of Iſrael that returned from Captivity, from all the Countries of Aſhurs and Babels diſperſion (not of the Romane) And it cannot be ſaid, that the Jews now are in ſuch a captivity as formerly, unleſſe it be the ſpirituall captivity to Sin, Satan, and Unbelief: at all Nations are, without the Goſpel. Theſe Conſiderations would make one conceive that the Prophecie of Ezekiel, chap. 38. and 39. muſt be before the ending of Gabriels Seventy Sevens. People muſt be taught to diſtinguiſh between Gog and Magog ſpoken in propriety, and of Gog and Magog taken myſtically.

5. If we regard the holy ſtory well, we ſhall find that moſt Propheſies of theſe things reach not much further than the firſt coming of Chriſt, Balaam goes as far (if not further) as any Prophecie of the old Teſtament concerning Kingdomes, and Countries, and their affairs: He prophefied of Kittim afflicting Heber (the Jews or Hebrews) and eſpecially of Chriſt Jeſus, the chiefeſt of all Hebers ſons, and ſo all Chriſtians, as in the Caeſors and Popes.

6. Tremellius, Mr. Forbes, and many others expound, Ezek. 38.39. to be of the Nations that were under the Kingdome of Seleucidae, called the Kings of the North in Dan. 11.

SECT. 2.

I Think it is to good purpoſe, to examine ſome verſes in Ezek 38. and 39. concerning Gog. Thus it is ſaid, chap. 38.16.

1: And I will bring thee againſt my Land, that the heathen may know me when I ſhall be ſanctified in thee O Gog before their eyes.

The Lord God of Iſrael did not bring Gog and his armies unto the mountains of Iſrael to war onely, but that the knowledge of God might be diſperſed among the heathen, by the diſperſion and affliction of his people, doubtleſſe thoſe wars had that effect, doubtleſſe it cauſed after a while much diſpute in many points about Religion, and the calling of the Gentiles now drawing on, and for theſe dayes of affliction, it is ſaid, many ſhall greatly ſearch, and knowledge ſhall increaſe, Dan. 12. So then the perſecution of the two witneſſes by the Beaſt of the Pit, cauſed much ſtudy in Chriſtendome, as it did warring with myſticall Gog.

The warres among the Seleu •• -lagida were many and great, and many fearfull ſlaughters among them, the which the Jews could foretell to the heathen by the Prophefles of Ezekiel, Daniel, and Zachariah, Dan. 11. and 12. as by an hiſtoricall Prophecy, and it is reported by divers writers, that the Jews were skilfull in Prophecies, and By Daniel they might have underſtanding to foretell many events about the Kings of the North and South, yea, and of many other great matters about the coming of Meſſias, Mr. Bro. hath this in the Conſent of Scripture, Anno mundi 3910, that Sybil writ that which Virgil is thought to follow, and Lactantius citeth, may well be made by ſome witty men, taught of a Jew, or the ſpirits otherwiſe might well ſpeak of thoſe times what Daniel taught plainly.

Theſe things of Gog would cauſe much knowledge of Jehovah, the God of Iſrael, for it is ſaid, the Heathen ſhall know the Lord God of Iſrael when theſe things ſhould have their events above Gog and Magog, Thubal, Meſhech and Togarmah, &c. There were great expectations in the world, but eſpecially of Iſrael by Daniels Prophecies, which would cauſe great rumours among all ſorts: ſo we may well think that Jehovah the God of Iſrael brought thoſe wars of Javan, in the Land of Gog, for this purpoſe, that the heathen may know me, ſaith Jehovah, the ever-living God.

By theſe wars there was ſpread a report among the heathens what Laws Iſrael had, better and more ancient than all the heathens: and although the heathens captived the Jews,A wonderful providence of Chiſt. yet their Law captived the heathens. This rumour of the holy Scriptures ſtirred up Ptolomie Philadelphus King of Egypt, to endeavour to have the old Teſtament tranſlated for his Library, which was done for him by ſeventy two learned Interpreters of the Jews. And this their work to this day, is called the Septuagint.

1. Ezek. 38. ult. Thus will I magnifie my ſelf, and ſanctifie my ſelf, and I will be known among the Nations, and they ſhall know that I am Jehovah. Chriſt did make himſelf great over Gog, by the bloody ſlaughters, that he ſent among his Camps, but all theſe troubles of Gog among the people Iſrael, were ſo ordered as is noted, that the heathen might know Jehovah the Lord God of Iſrael, therefore there was a further Providence of Chriſt, to ſhew his power to be great over Gogs Kingdome in the leſ • er, Aſia, when in Antiochia, the chief City of the Kingdome of the Seleucidae, (Kings of the North) the ſaith of the Goſpel of the Son of God, ſo prevailed, that the diſciples of Chriſt were there firſt called Chriſtians. So the ſeven Churches of old Gogs kingdome, doth further look to Ezekiel, That theſe events may plainly ſhew they are an hiſtory to the Prophecy of Ezekiel, and Chriſt in theire own language doth conquer them to his Kingdome and faith of the Goſpel.

3. Ezek. 39.23. And the heathen ſhall know, 'that the houſe of Iſrael went into captivity fo • th •• r iniquity, becauſe they treſpaſſed againſt me, &c. This Text will afford theſe meditations, 1. It muſt be well obſerved, that the knowledge of all the providences of Chriſt that befell Iſrael by Aſſu • , and Babel came not to Iſrael, as the heathens had fooliſh conceits of the people of God, which made them have theſe Proverbs in ſcorn of Iſrael, yea in ſcorn and de • ſion of Iehovah the God of Iſrael, that they w • re a Nation born to bondage, and their holy Religion was a barbarous ſu • erſtition, &c.

2. But now the heathens by the Septuagint, and the Jews being ſo diſperſed among them of Iavan in Gogs countrey, and in Egypt, The heathens by theſe providences of Chriſt and by his word that they began to have among them, know what iniquity was, and for what principal iniquity Iſrael was diſperſed by Aſſur, and Babel. did know that all theſe captivities came on Iſrael for their iniquities and apoſtaſies from the faith of the Goſpel of the Son of God.

3 Theſe things might be a means to procure much knowledge of the Lord God of Iſrael among the heathens, and it did ſo, for Zac. 8. ſhews that the heathens ſhould take hold of the skirt of him that is a Iew, and ſo conſort much with the people of God, and this reaſon ſhould the heathens themſelves give, we have heard that God is with you: yea, further they ſhould ſay, Surely our fathers have inherited lies, vanity, and things wherein there is no profi • , Ier. 16.

4. The wayes of Chriſt are unſearchable; for this knowledge might well come among the heathens, by the Iews daily conference, and by preaching the word among them, in their Synagogues, and by the Septuagints tranſlation. The Septuagints tranſlation was much uſed among them. Saint Luke and the Apoſtles chiefly uſed that tranſlation, and cite many times the Text of their tranſlation (as learned men obſerve) and the godly Proſelites did much read it doubtleſſe, and the prophane heathen might alſo read it, becauſe Horace and Ovid mock at their Sabbatiſmes, as the Chaldeans had done.

It is alſo as true, they might have knowledge by the Iews being ſo diſperſed, and having Synagogues in all great Cities, by which means Iews matters would • e much celebrated.

Beloved Reader, if we were better verſed in the holy Scriptures of the Son of God, we ſhould know more of him, and the mannaging of his Mediatorian Kingdome in mercy, and ſeverity from Gen 3 15. cocerning the holy Seed, and the Seed of the Se • pent.

SECT. 3.

OBject. Some ſay, there ſhall be a great Battell, which hath never as yet come to paſſe, as Ezek. 39. and Apoc. 20.

1. But for anſwer we ought to underſtand the warriour • there and here are of divers times, and peoples and places (as is above noted) That of Exckiel is of Iſrael and the low Jeruſalem, this of Gog and Magog in the Apocalyps, is meant of the troublers of the Church (the holy City from heaven) whereſoever, and that at divers times.

2. Neither place, either of Ezekiel, or of Apocalyps moſt be underſtood of any one Battel, there never was, nor ever ſhall be any ſuch one Battel, as ſome would underſtand in Ezek. 39, although it be ſaid that all the arms and weapons of war, of bows, and arrows, bucklers, ſhields, &c. ſhould ſerve the Cities of Iſrael to burn ſeven years, and they ſhall not need to go to the woods and forreſts, to fetch home fuell to their fires What, ſhall not the Cities of Iſrael fetch home fuell for their neceſſary uſes, for their families to burn for ſeven years? We muſt labour to underſtand better, when the literall ſenſe muſt admit of allegories, Tremellius underſtands ſeven years to be very long, and very often, nume • u fin • tus pro infinito.

3. Gog and Magog, and all the North quarters mentioned, are the Kingdome of the Seleucidae, one of the iron legs, Dan. 2. and explained chap. 11. and their war with the other leg, the Lagidae of Egypt, and their camping in Iſrael brought great troubles to them for 250 years, and moe, ſo that all their arms, utenſils, and weapons of war ſhould laſt ſeven year for fire-wood: and becauſe they were a continuall vexation to Iſrael for above 250 years, it is ſpoken as one battell: ſuch are Corporation-ſpeeches, and ſo the Apocalyps muſt be underſtood, not of one battel, but after the tenth Century, then the holy City of Chriſtians was beſieged in all quarters, and is ſtill even to this day, and yet ſtill it ſhall be vexed by the Beaſt and falſe Prophet (that alſo is a Corporation ſpeech) for the Beaſt-like Empire of the Papacy, and the falſe Prophet-Pope, and all his Clergy have been in being theſe 600 years and moe, and is ſtill as yet in being, and ſo for a while ſhall be, till they be with Satan caſt into the Lake of fire and Brimſtone.

4. Corporation Speeches muſt be obſerved diligently, as, Man of ſin, not to be attributed to one man, 2 Theſ. 2. but it is the Pontificality, the whole Corporation of Popes, they are that Man of ſin, that Adverſary that exalts himſelf, &c. and ſo the two Witneſſes, are not properly two, but they are all the godly, that have, do, and ſhall witneſſe againſt the Beaſt, and falſe Prophet, the holy Scripture is full of of ſuch manner of ſpeaking. Moſes often ſpeaks to all Iſrael as to one man, ſo it is ſaid, the Prince of Tyrus was in Eden the garden of God, Ezek. 28. but it is not meant of that Prince of Tyrus in Ezekiels dayes, but of him in Davids and Salomons days: lie in Ezekiels dayes was an apoſtate and an enemy to Iſrael and, did not care for that honour, as to be of the houſhold of God, and common weal of Iſrael, in which Hyram Prince of Tyrus rejoiced, 1 Kings 5.

5. It is not ſaid, Iſrael ſhall have ſuch a battell againſt Gog, but that Gog and his companies ſhall fall on the mountains of Iſrael, and this came to paſſe by the Ptolomies of Egypt, overcoming Gog the King of the North in divers battells. The Sel uco-lagidae made marriages to ſtrengthen one another, but it did not take that effect, for they dealt deceitfully one with another; therefore it is ſaid, they ſhall be deſtroyed one of another, Ezek 38.21. But all this came 〈◊〉 them for afflicting the Saints of them, the holy Trinity, and Chriſt was a burdenſome Stone to them for their oppreſſing Ieruſalem, the holy City.

6. It is true alſo the Jews had (as in the Macchabees and Ioſephus) a great hand divers times againſt Gog, as againſt Antiochus the vile, and afterwards alſo.

CHAP. XXV.

Some Obſervations on Jeremiah 30, 31, 32, 33 Chapters.

IT is evident; that the Prophet muſt in theſe Chapters be taken in proprier for the return from Babels captivity, and from all other Lands of the North. where they were chiefly ſcattered

For Jer. 30.18. Ezra and Nehemiah do ſhew the fulſilling of that 18. verſe. Alſo chap. 31.23. theſe words, a • yet, they have been often touched, and for chap 31.38, 39 Nehemiah in chap. 3. is an expreſſe hiſtory; for chap. 32. the godly being much diſconſolate, yea Jeremiah himſelf for that incurabl: breach (in mans apprehenſion) and grievous wound in the Common weal of Iſrael, yet Jehovah the performer of promiſes doth aſſure them they ſhall return from Babel, and have a policy to buy and ſell, to ſet and let, &c. and this promiſe was as ſure as the order of the heavens, and chap. 33. hath ſpeeches of like comfort.

The godly it may be were troubled, Heb. 6.8. and 10.27, 28, 29. as the Theſſalonians, 2 Theſ. 2.1.2. For when the Jews ſaw that Babel had ſo ruinated them, they could not chuſe but have many ſad thoughts of diſcomfort, that they ſhould never return: So when the Churches ſaw wrath ſo full of fierie indignation on the Jews, they thought the day of Chriſt was at hand. The Apoſtle ſatisfied them, and the Prophet Jeremiah comforts them with this ſpeech [as yet] and the Prophets often reiterate theſe words, which muſt be marked.

And in all thoſe propheſies of their return, there are many promiſes of Chriſt mixed, for he is the radix of all comforts to the Church, becauſe God will ſend Chriſt to deſtroy Satans work and his ſeed, and to bleſſe us, All promiſes are made in him to be yea and Amen, as that promiſe to Achaz, although he deſpiſed it, Eſai 7. and would not put the ſafety of his Kingdome on ſuch promiſes, but would ſeek as his ſtubborn and unbelieving heart taught him, help from Aſſur, but becauſe God had made promiſe [yet] to protect Ieruſalem, the City he had choſen to put his name there, therefore he would protect it, and becauſe our heavenly Father would ſend his Son to be immanuel, God with us: therefore he would yet ſave Iudah, Sion and Ieruſalem. Ieremiahs Prophecies are of this nature to be underſtood.

Eſaias before Ieremiah, had ſaid by prophecie, that although Babel had ſorely afflicted the Church,Iſa. 14, 1.2, 3. notwithſtanding the Lord would have mercy on Iacob, and would yet chooſe Iſrael, and ſet them in their own Land, the Land of Iehovah, called elſewhere the Holy Land, and pleaſant Land, and ſo it was to the ending of the Seventy Sevens, but then any Land, City and Aſſembly, where the Goſpel of Chriſt was and is taught, believed, and profeſſed, was and is as holy as that Land.

CHAP. XXVI.

That the Covenant of God in Chriſt made with Iſrael in Deuteronom. is the very ſame, that God made with Iſrael in Exodus and Leviticus, and ſo to the end of the 19. chap. of Numbers, in anſwer to them that hold the former to be only a covenant of works, and the latter in Deut. to a covenant of grace, becauſe it is ſaid in Deut. 21.9. beſide the Covenant which he made with them in Horeb.

Mr. Ainſworth ſaith, it is the ſame Covenant, but onely renewed to the children. And Tremellius ſpeaketh to the ſame effect, we muſt remember, that Malachi in ſhutting up the old Teſtament chargeth Iſrael from Chriſt to cleave to the Law, given by Moſes at Horeb, Mal 4. as the onely good means to ſecute them from the Apoſtaſie that would come upon them in the dayes of Antiochus Epiphanes, yea it began even in the dayes of Malachi, then ſtout words were ſpoken, that it was in vain to ſerve God, &c. Like the apoſtacy of the old world,Dan. 11.14.30 31, 32. Job 21. 14, 15. and 22.17. Mal. 3.13, 14. And the angel foretold of the lawleſſe crew of Daniels people, that would deal corruptly concerning the holy covenant.

2. It was greatly conſequent to renew the covenant to the children, for now all their fathers were dead of the firſt numbring: and ſo it was very fit that the children ſhould be taught the fathers holy Religion, by way of covenant, the better to watch over their hearts, before they went over Jordan, to poſſeſſe Canaan.

3. Moſes repeats divers paſſages of Chriſt in three former chapters of Deuteronomie as a preparation, and then moſt pathetically exhorteth to the obedience of Chriſt, Deut. 4. and proſecutoth the ſame exhortation in chap. 5. where he repeat. Exod. 20. and mark the ſecond and third verſe of chap. 5. in theſe words,The word onely muſt be underſtood, as in Cor. 1.17. Deut. 6.13. & 10 20. and ſo the Rabbins of the Jews underſtood it, vid. Mr. Ainſworth Not with our fathers [onely] made Jehevah this Covenant, but with us. This doth not onely look to them of the firſt numbring, that died in the wilderneſſe, but to Jacob, Iſaac and Abraham, and ſo Tremellius, it was verily the ſame covenant for ſubſtance, that was made with Abraham, renewed in the wilderneſſe, and exhibited fully and plainly in Chriſt, but in reſpect of times and perſons, it is called a divers form of covenant, vid. Heb. 8. So he, yea, I doubt not but we may go higher, even to that promiſe of God to our firſt Parents, Gen. 3.15. and to Noah Gen. 6. Promiſe and covenant are often taken promiſcuouſly, and it is for our comfort ſo to underſtand.

It is much for our edification and comfort in the holy faith, ſo rounderſtand the ſame promiſe made to our firſt Parents concerning Chriſt (for they had ſacrifices to ſeal the covenant of their ſalvation to him, the ſame was made with Noah Gen 6. and the ſame with S • m (whoſe God was God, bleſſed for ever) Abraham, Iſaac, and Iacob, and in that covenant all the viſible Church were ingaged, before Moſes to obſerve it, and it is called the way of Chriſt and his charge in his commandements, ſtatutes, and Laws, Gen 26.5. Theſe were enjoyned by Chriſt, and by moſt godly tradition propagated in godly families from father to child, untill Chriſt commanded Moſes to put all theſe Laws and hiſtories of Geneſis into writing, with ſundry other Laws, becauſe the Church was now grown into a large common-weal, and were to dwell in a Land by themſelves, as Chriſts peculiar people.

I will adde one Text in Leviticus to ſtabliſh our hearts in ſound Doctrine, chap. 25.23. The Land ſhall not be ſold for ever; for the Land is mine, for ye are ſtrangers and ſojournens with me. This text ſhews what all the Polity of Chriſt by Moſes aimed at, even faith and love in the Son of God Chriſt Ieſus: this text hath irradiant beams over all the holy Doctrine. What a worthy exerciſe might a godly Oratour of a congregation, a Scribe taught unto the Kingdome of heaven, that hath his wits exerciſed in the word of righteouſneſſe make hence to an Auditory?

1. You are ſtrangers and ſojourners with me. How might he ampliſie this from other Scriptures? 1 Chron. 29. Pſal. 39. and 119. Heb. 11. by the godly example of the Nobles of all ages, 1 Pet. 1. and 2.11.

2. From the coherence of matter in the verſes preceding, and following, that thoſe that confeſſe in heart this Doctrine of Chriſt, that they are but ſtrangers and ſojourners in this curſed world, they muſt not oppreſſe and vex one another, in ſetting and leting, in buying and ſelling, but deal juſty and mercifully one with another.

3. It will afford an heavenly meditation to conſider, how and why the Lord ſhould ſay he is a ſtranger, and ſojourner in this world, ſurely this Text ſheweth how Light, Life, and immortality was brought to light by the Goſpel in Moſes, and in Leviticus.

4,All Deuteronomie is the abridgement of Moſes Sermons for one moneth. The Apoſtle, Heb. 9. doth dilate much on Exodus, and ſheweth it was a Covenant of grace in Chriſt. Deuteronomie muſt be underſtood to be the ſame covenant with Exodus and Leviticus, for we muſt obſerve that the Son of God, the holy Angle of Gods preſonce repeateth diverſe Laws that were formerly commanded in Exodus and Leviticus, the holy Law with the expoſition was firſt delivered in Exodus and Levitecus, See Exod, 10 21, 22, 23. and 24. chapters, and that holy covenant was made in the b • ood of the covenant, Exod. 24. as it is ſaid, Aſſemble my Saints together, that have made a covanant with me by Sacrifice, to walk in his holy Law, and as the breach of it is charged on them, Pſ. 50. So it is the ſame covenant that is made with the children in Deut. for (as it is ſaid) Moſes repeats the Law to them, Deut 5 and makes large Expoſitions upon it, and then renews the covenant, even the ſame Covenant in Deut. 29. Note alſo that the ſame promiſes for obedience to the law of the Goſpel, and the ſame curſes are ſpoken to the fathers, as are repeated to the children, Lev. 26. Deut. 28.

Yea, which muſt be well obſerved, Numbers 20. Numb. 20. to the end of that book, and all Deut. is but the hiſtory of one year, and Aharon died the fortieth year, in in the fifth moneth, Num. 33. and forwards may and muſt be called Deutera-nomie, a ſecond Law, for all is ſpoken to the people of the ſecond numbring, all the Fathers being dead. Conſider Num. 28.2. alſo confer Exod. 19. with Deut. 76. and 14.1. and 26. And the covenant that Ioſua made with Iſrael a little before his death, is but the renewing of the former, and ſaith Mr. Ainſworth in Deut. 29.1. Here the covenant is renewed between God and the people, and it is the ſame in effect with the covenant made at Horeb, Exod. 19. and 24. ſave that Chriſt who is the end of the legal covenant is here more clearly recalled, and ſaith he on Exod. 20.2. here he eſpecially intendeth the covenant of grace made with his people, whereby they are bleſſed that have Jehovah for their God, Pſal. 3 • .12. and Tremellius ſpeaketh to the ſame effect, and divers others might be cited to their ſence.

Men man and will ſpeak their pleaſures, but let us take heed, we do not darken Gods counſels by our own words, or by his words miſ-interpreted.

CHAP. XXVII.

Short Collections out of Geneſis, Job, and ſome part of Exodus; ſhewing that the Goſpell of the Son of God (Mark. 1.1, 2) was manifeſted and taught among the faithfull before Moſes wrote the ſame.

SECT. 1.

CHRIST the eternall word, the light and life of men, inſpired holy Prophets in all ages to teach men his way and charge, which conſiſted in Commandments, Statutes and Laws, from the apoſtaſie of our firſt Parents to Iſraels coming from Egypt, that is two thouſand five hundred and thirteen years, all which Laws were to bring men to feare and love Jehovah, and to love the holy Seed, their Brethren, and to give no juſt occaſion of offence to any, no not to the ſeed of the Serpent, Gen. 18.25. & 26.5. And that this holy faith and religion might abide, and the fruit of it remaine, Chriſt gave holy Prophets, who were of long life, and of great authority, which were a great helpe to preſerve the faith for thoſe years, and propagate the ſame by tradition to poſterity, till thoſe commandments, ſtatutes, and lawes were written.

And becauſe many things before the Floud and after the Floud doe ſet forth the Law of faith rather by way of narration then by manifeſt precept (though doubtleſſe they were commanded even from the beginning I will breifly ſet down ſome particulars, in which the Son of God reveiled himſelfe even before Moſes.

1. The Holy faith for Doctrine was taught in that great and precious fundamentall promiſe coucerni • g the Son of God, his perſon and office, I will • u • enmity between thee and the woman, and between thy ſeed and her ſ •• d: He ſhall break by head, and thou ſhalt break his heal, Gen. 3.15.2. We are to conſider that this holy promiſe or covenant was opened by diverſe providences and ordinances, which the Saints moſt religiouſly obſerved, that ſo they and their poſterity might abide in the Doctrine of Chriſt, and not tranſgre • ſe from it. For they knew, they that did not ſo, had no communion with the holy Trinity, but they that did abide in it, had communion both with the Father and the Son.

SECT. II.

1. TThey had Sacrifices to make profeſſion of this holy faith of the ſon of God taking humanity of the Seed of the Woman to be the Mediatour and Procuratour of juſtification, ſanctification, wiſdome and redemption, by his death, and ſacrifice, and thus ſacrifices ever taught of life coming by death

Now we are to conſider how this way and charge of Ch • iſt was made known to Moſes in commandments, ſtatutes, and laws, he wrote the very ſome that was formerly practiſed by the Saints, Chriſt indeed commanded more laws to Moſes, becauſe the church of God became into a great commonweal and kingdom; Therefore hence obſerve that all ancient godly tradition is according to the written word.

2. Moſes is frequent in this. They had Altars, on which they ſacrificed their offerings, which made the ſacrifices acceptable, becauſe it ſanctified the offering, ſignifying the in effable Divinity of the Son of God made man to uphold the humanity in that great work of our Redemption.

3. So in Moſes moſt ſericuſly the Sabbath is enjoyned, likewiſe in the Prophets. The holy Trinity; Father, Son, and holy Spirit, Jebovah, Eloim appointed the Sabbath, to be a ſigne between him and his people, that in it they might meditate on the mighty Creation and gracious Redemption. And it was to ſanctify them unto himſelfe, and to ſ • perate them from all the prophane, and ſo to be a means of holineſſe in their perſons, ſoul, body, and ſpirit. The Sabbath was made for man to meditate how the holy Trinity reſted in Chriſts Redemption. And the Subbath was kept before it was commanded in Exo. 20. for Moſes ſpeaks of it in Ex. 16. as being obſerved before, and teacheth them there further the holy uſe of it, as it was at the firſt enjoyned, Ex • d. 16 23. but Iſrael in Egypt apoſtating from the faith, and following the Idols of Egypt, neglected the Sabbath very great ly, as the word Remember, in Exo. 20.8, doth argue, and we ſee that where men care not for, or do corrupt the holy Doctrine of faith, that they either neglect the Chriſtian Sabbath, the Lords day; or utterly caſt it off Eze. 20. And 100 manifeſt miſerable experience in our days, of rejecting the fourth Commandment and its Doctrine, as Papi • ts doe the ſecond Commandment, do witneſſe.

Again, further note, all the Patrarchs entred into the Sabbaticall Reſt, from Gen. 1. to Moſes times: God did not reſt but in Chriſt, and the Sabbath taught that, and the faithfull kept it, but the Families moſt wickedly followd Nimrod, Gen. 26.5. and would not be perſwaded to embrace the faith of Se •• s Tents, which was the charge of Chriſt contained; in Commandments, Statutes, and Laws, which Abraham obſerved, therefore the Families were cut off from the Sabbath, and all the Ordinances of it, and then followed abominable and law-leſſe idolatries. The obſervation of the Sabbath would have kept them in the faith of the Creation of the World, and the faith of Redemption.

Object. But it is not ſaid, they kept the Sabbath.

Anſw. It is comprehended moſt certainly in the charge of Chriſt, which was contained in Commandments, Gen. 26.5. Statutes, and Laws, which were extant in Sems and Abrahams dayes. We may object as well, they kept not Sabbaths for the times of three hundred and fifty years, all the time of the Judges, and but little mention of it for many years together. And it is not recorded that they kept the Sabbatical year of Reſt, butonly once in Zedekians reign, and he a wicked King, and it is not recorded, they kept any Iubilee yeare. But we ought not to doubt but they did keep Sabbaths, and the years of Reſt, and the Jubilees.

4. In all their Sacrifices they invocated the holy name of Jehovah, the everlaſting God,Pſal. 116.17. Pſal. 20.1.2, 3, 4. yea all of it. Gen. 21.23. This is in commendation of Abrahams faith, and in oppoſition of all the idolatries of the Families.

Here I think it is meet to obſerve, ſometimes offrings are mentioned and no Altar and ſometime Altars and no Offring, and ſometime both are mentioned, but not calling on the name of Jehovah, and ſometime an altar was builded, and invoca •• n was performed, and no ſacrifice is mentioned,So in Moſes and the Prophets, holy convocations are called the preſence of God. Falſe • eatheys do as their firſt evil maſter did, Satan promiſed our firſt Parents w • e • y, when himſelfe was a Servant of cor • untion, Satan uſed flattring ſpeeches and fair words, and great ſwelling words of vanity, Ye ſhall be as Gods, &c. Gen. 3.5. , ſemetime calling on the name of Jehovah is mentioned, but no Altarnor Offering But we may be aſſured that all the faithfull did all three; built Altars, brought Oſtrings, and made invocation, all this before Moſes.

5. The place of worſhip where the Saints aſſembled is called the preſence of God, Gen. 4. there he did put the remembrance of his name. The Lord God thus ſhewed great merey to enjoyn ſuch aſſemblies for our good, we ſhould elſe ay forget our MAKER and Redeemer, and by this nercy of Sabbaths and alſemblies enjoyned, we have communion with God, our exceeding joy in the redemption by Chriſt, Obſerve diligently. Although our firſt Parents were ſhut out of Eden Garden or Paradiſe, and from that Tree of life, yet the Lord God would have an Eden in another way for the comfort of his choſen ones. For where He puts the remembrance of His Name, that is an Eden, a Garden of God, as Iſrael having G • ds Ordinances among them. The Enſigne of his preſence was there ſet up for fourteen hundred yeares. And it is called Eden, the Garden of God, Ezek. 28.13. And there Chriſt the Tree of life was fed upon by holy O. dinances. No marvell that Salomon did ſing ſo much of this Garden, out of which he had almoſt excluded himſelfe from the Tree of life, but the Icdidia was helped to overcome himſelfe, and all Satans Inſtruments. We ſhould much think on this, what a bleſſing it is beyond compariſon, that God ſhould make us his Garden, and ſet up his Tabernacle among us, the Church is called the Garden of Eden, from the firſt we are excluded by Adams ſin, but in this we are Inhabitants by faith in Chriſt, and there Chriſt doth meet with us to bleſſe us, Exo. 20, 21. Exo. 29.43. And ſo Iſrael was Gods Garden, Cant. 4. and ſo is the Church gathered from the Gentiles, Apoc. 2.7.2. Cor. 6 16.17. And marke how Ezek. 28. and Cant. 4. and Apoc. 2. doe allude to the firſt ſtories. It is ſaid to us, to him that overcometh will I give to eat of the Tree of life, which is in the midſt' of the Paradice of God, this looketh to the firſt ſtories.

Ever ſince Adams fall mans corrupted nature is exceeding apt to forſake the faith, and to cleave to the falſe Doctrine of Devils. Our firſt Parents were pild by Satan of Gods Image, and of created comforts, and ſhut out of Paradiſe, &c. to be ſojourners here, they and their children as pilgrooms, in hope of a better Countrey by Chriſt, 1. Pet. 1.3, 4. We are poore grooms, pild and pold by Satan and his Seed, and ſo ſhall be till we come to our Father which is in Heaven, 2. Cor. 5.1, 2, 3, 4. 5, 6, 7, 8, 9. Here we are pild-grooms and ſojourners in this curſed World, but live in hope of the Heavenly Paradiſe through the bleſſed tydings of the Goſpell of Chriſt, who hath brought life and immortality to light, by that promiſe of Gen. 3.15.

Iſrael being made Gods Eden and Garden, they had the Tree of life among them, ſo the Church of the Gentiles, while they abide golden Gandleſticks, and overcome falſe Doctrines and worldly luſts, they doe and ſhall cate of the Tree of life, and ſhall be nouriſhed by it continually, Apoc. 2 & 21. & 22. The meditation of theſe things are a refreſhing, but my intent is not now for manifold explications. The godly ſoul by holy ſtudy will help to enlarge an hundred fold.

6. They had the Law of diſtinction of Beaſts and Fowls, of clean and un cleane, and might offer in Sacrifice only of the clean, Gen. 7. the like Law of diſtinction is Moſes.

7. They muſt not eat bloud, that they might have a reverend apprehenſion of the bloud of Redemption by Chriſt, Gen. 9. the like is in Moſes.

8. They had diverſe kinds of Sacrifices, the Meat-offering of Kain, but the offering of Habell was of Beaſts, alſo they had Burnt-Offerings, as in Noah (the effect of Noahs ſacrifice is termed as our Lord his paſſion) and Drink Offerings,Epheſ. 5. and Oyl Offerings, Gen. 35.

9. They had Sacrifices often, Job 1. they knew as they asked for dayly Bread, ſo they needed dayly forgiveneſſe of ſins, ſo in Moſes they had a dayly Sacrifice; this Antiochus put downe for a while, Dan. 12.

10. The cheif Father was Preiſt, and Jacob wreſtled for that honour of the birthright. moſt commonly the eldeſt, as in Exo. 24, ſon was trained up to that function, yet for many hundreds of yeares they had a peculiar Preiſt, Sem the Son of Noah, ſir-named Mechizedek (a figure of the Son of God, Sem the great and reverend (Deut. 28.) the great High Pfeiſt of our profeſſion) who was Sacrificer to Iehovah; God moſt high, Poſſeſſour of Heaven and Earth. And he was a directour and ſtrengthner of the godly in holy wayes for five hundred yeares after the Floud (to the fiftieth of Iſaac) Sem was a great ſtay to the Church of God, to uphold the faith ſo ſhaken, againſt the revelt of Nimred and the apoſtate Families, Gen. 11.

11. They paid Tythes to maintaine holy worſhips, and other charitable uſes; And ſo it was in Moſes.

12. They had Teachers which were Preachers of righteouſneſſe (of the juſtification that is by faith) which of old was called propheſeying, Noah was a Preacher of this righteouſneſſe, and the godly Peophets did teach others the ways of Chriſt, as it is ſaid, Abraham would, and ſo did Iacob, &c. and ſo it was under the polity of Moſes.

13. The Spirit of Chriſt in the Prophets did ſtrive with the people of their days, to turn them from darkneſſe to light, from the power of Satan to God, Gen. 6. Neh 9.

14. Although the Prophets were godly, yet what ever profection or any earthly or ſpirituall comfort they had from the Lord, all was of grace, as it is ſaid, Noah ſound grace in the eyes of the Lord (Gen 6) to be ſaved by waters, and if of grace, it is no more of works. So Moſes ſaith, underſtand this day, it is not for thy righteouſneſſe that God brought you from Epypt, and placed his Tabernacle among you, and gave you Chanaan, but Gods love and mercy, Deut. 9.

15. The corruption of nature taken from Parents is told, Gen. 5. that they were but fleſh, that the thoughts of mans heart were evill from his youth, Gen. 6. & 8. and ſo all the apoſtate Families were un-regenerate; Iob is plentifull on this ſubject:Col. 3.5. Rom. 12, 1. This ſheweth how Abraham taught his Houſ hold, and Circumciſion taught the ſame, and the offering and burning of the rump, kidneys, and far, taught them Mortification.

16. In matters of doubt that concerned their particulars, they went to holy Prophets to e • quire of God, as Rebecca did to Eber, or her Fatherinlaw Abraham. Gen 20. and ſo it was in Moſes, if any doubt did ariſe they asked Moſes, and he inquired of God for them.

17. We are conſtantly to obſerve, that the ſame holy Covenant made to our firſt Parents, was continued to ſome ſpeciall perſons for the comfort of the preſent age, and poſterity, as to Noah, Sem, Abraham, &c.

18. As occaſion was offered, they made vows to God, to bind themſelves to a watchfull care, and to chearfull thankfullneſſe, and willing obedience, and ſo it was under Moſes.

19 In all which holy Doctrine, and holy profeſſion of it, they knew that without faith in the Son of God, it was impoſſible to pleaſe God: therefore in all their worſhips they came in faith, receiving and reſting on Chriſt in the holy promiſe and Covenant, Gen. 4. Heb. 11. and ſo Moſes taught them in Exed. 12. and in Dent. 30.

20. And by this holy faith receiving the Son of God (as Mediatour from the Father; for their Prophet, Sacrificer and King,Receiving and accepting the Son of God in all his Offices, truſting in him for doctrine, government, and ex • iation. That ſpeech of John ch. 1.12. As many as received him, is expounded of them that believe in his name. Remember it ſtill for a more clear definition of faith is not revealed. and reſting on him for Doctrine, expiation and government, were adopted the ſons of God, (Gen 6.) and were made heirs of the Julification that is by faith, Heb. 117. and this receiving and believing on the Son of God, was accounted of God above any righteouſneſſe they could do, and this is the ſame holy faith, that the Son of God imbreathed in the Prophets and Apoſtles, to teach and write, and all Moſes taught the ſame Doctrine, Deut. 30. Rom. 10.

21. Want of love to the brethen, hypocriſie, envy, ill Geſtures, and hanging down conntenance, bodily exerciſe, murderous thoughts, &c. in the woſhip of God, is reproved, as in Cain, and Chriſt in all, Moſes called them to holineſſe, truth, and love, &c. See hers how the Prophets expound Moſes and teach the people of their generations. and the Prophets do ſo expound him, Pſalm 50. Eſai 1. God ſeeth not as man ſeeth, the Sacrifice of the wicked is an abomination to the Lord, but the prayer of the righteous is his delight, again the Sacrifice of the wicked is an abomination to the Lord, how much more when he bringeth it with an evil mind Proverbs of experience from the firſt and laſt counſels, Prov. 15. and 21. David ſaith. I will waſh mine binds in innocency, and ſo compaſſe thine a ta • , Pſal 26. So Chriſt faith to us, Let men pray every where, •• fung up pu • e hands, without wrath and doubting, 1 Tim. 2.

22. That the holy faith of the holy Son of God might not be violated or adulterated, they were to take heed of unequall yoking, by ungodly morriages, Gen. 6 1, 2, 3, Chriſt in Moſes ſpeaks m • ch to this purpoſe.

23. Upon any great deſign they ſought God by the interceſſion of Chriſts Sacrifice, as Jacob Gen. 46.1 2, 3. And Abraham ſtill ſhewed the ſame in building altars, ſo did the faithfull in after times, as Pſalm 20.3.

24. To all the holy Doctrine revealed, they had Seals of the Covenant. The Sacrifices were Seals of the juſtification that is by faith, and the flood was a Sacrament of ſaving by waters, as Baptiſm • is to us, 1 Pet. 3 21. Chriſt renewing his Covenant to Abraham inſtituted Circumciſion, a ſeal of faith, Rom. 4. and ſo in Moſes was the Paſſeover, and the other Sacrifices.

25. It was required of all that did call on the name of the Lord to be upright in heart, and to walk as before him, and to teſtifie their faith by good works of obedience, as Habel, Enoch, Noah, Abraham, Job, &c. the ſame is taught us, 2 Tim. 3 Tit. 3 and Chriſt in Moſes taught all this.

26. They had waſhing or perſons and garments, that they ſhould hate the garment ſported by the fleſh, or for any defilement of worſhip, &c.&c.

Thus for many things we may ſee,The Modern Doctors af the Jews ſay, that all was Tohu, till Abraham, that in him their glory might begin, Mr, Br. 1 in Mele. p. 75, 76; all was not a Tohu, an emptineſſe from the apoſtaſie of our firſt Parents, to the death of Terah, that apoſtated to idols, but that the Goſpel of Chriſt was revealed to out firſt Parents, and by them taught, as is evident to the Fathers, and great ſeverity came on deſpiſers, neglecting the word of faith, both in the flood, and in the confuſion of tongues.

And we may well perceive what was their converſation, Jeſus Chriſt, yeſterday, and to day, and the ſame holy Doctrine in him ſhall be for ever. Their converſation was acccording to Chriſts way and charge, in his commandements, ſtatutes and laws, as in all Geneſis, and Job: it is ſaid, they walked with God, and before God.

Hence we may ſee and diſcern the cloſe life that is ſcattered in the ſhort ſayings of Moſes, (eſpecially) for 2083 years, to the death of Terah, in Gen. 11. and in all Geneſis, and to the twentieth of Eaodus.

CHAP. XXVIII.

Of Divine Tradition.

I Think it is to ſome purpoſe to write a litle about Tradition, in reference to the laſt mentioned ſhort O • ſe • vations.

1. Although the Church was taught by Tradition for 2513 years,From the creation to Iſraels coming from Egypt, is 2513 years. yet the written word, was no other Doctrine, th • n was formerly taught, by Tradition for all Geneſis and much of Exodus was firſt delivered by Tradition till Moſes wrote Geneſis.

2. The Eplſtles to the Romans and Galatians. open, Gen. 12. & 15. So John 1. and 1 John 3.8. open. Gen. 3.15. So the Apoſtles Doctrine and writings are anſwerable to Gods Doctrine by Tradition for thoſe 2513 years.Ezek. 28.

3. That which Moſes received by Tradition ſince Adam, or by inſpiration, or both, till he was 80 years old, was no other than Chriſt gave him on Mount Sin • i (which he wrote when he was ſhepherd to Iſrael 40 years) So it is ſaid by faith Abel offered, by faith, Araham when he was tried offered Iſaac, and by faith Moſes kept the Pa • leover, and this holy faith hath commendation, for all the godly of the old Teſtament, Heb. 11. And the ſame faith we of Japhets houſe are exhorted to follow, that Chriſt may be to our conſolation to day, as he was to them yeſterday.

4. And for that 2513 years, wherein Religion was taught by Tradition, Gods providence ſo ordered the affairs of his Church, that while the families that hoped in Chriſt were few, there were (as is noted) rate prophets, long-lived, and of great authority, who although the Goſpel was not written (for ought we know) till Moſes times, were moſt able to ſtrengthen the faithfull of their times.

5. The men that continued the Goſpel by infallible Tradition, from the creation to the giving of the Law, are the firſt ten Fathers afore the flood. Nine of them living together, were a noble conſiſtory to uphold the faith, ſo ſhaken by the Apoſtaſie of their own children, and the wicked families of Cain

6. Then after the flood there were nine Fathers alſo of the holy line that lived together, worthy Pillars againſt Ni • rods revo • t: theſe nine were Noah, Sem, Arphaxad, Selah, Eber, Peleg, Regu, Serug, Naho, and ſo Sem, Arphaxad, Sela • , Eber, might and did inſtruct Abraham, Sem, Selah, Eber, and Abraham might and did teach Iſaac, Abraham, Iſaac and Eber taught Jacob, Iſaac and Jacob the twelve Patriarchs, who left many godly that lived to Moſes. Moſes Parents were godly, Heb. 11. There was but 64 years between Joſephs death, and Moſes birth.

7. More briefly thus, Adam taught the Goſpel to Mathuſelah and godly Lamech, they two to Noah and Sem, Sem taught Iſaac, Abraham and Iſaac taught Jacob and Iſaac and Jacob the twelve Patriarchs, and they in Egypt held Religion ſound while they lived, and Joſeph lived after Jacobs death 50 years, and Levi 70 years after, and there was 42 years between Levies death, and Moſes birth.

8. The wiſdome of God is admirable in the long life of the few families of the old holy men, to preſerve the faith by Tradition, that Sem, who lived with godly Lamech, and Machuſelah, who ſaw Adam, taught the Goſpel to Iſaac. Theſe four men, Adam, Lamech, Sem, Iſaac, could reckon years above 2000, but when mens ages were divers times ſhortened, and at l • ſt brought to 70 years, Pſal. 90. and when the Church of God conſiſted of many families, and that the purity of Religion was forgotten and neglected (after the death of the ſaid Patriarchs) of the moſt in Egypt (for Iſrael in Egypt fell to the idols and Religion of Egypt) then God commanded Moſes in the wilderneſſe to write the word of faith, and ever after it was the Standard and Cannon of faith and manners, as all the Prophets after, and our Lord Jeſus Chriſt, and the Apoſtles kept themſelves to the written word, and to this all the Iſrael of God is enjoined. To the Law and to the Teſtimony ſaith Eſaias, Starch the S •• iptu • es, ſaith the Lord Jeſus. Let the word of Chriſt dwell richly in you in all wiſdome, ſaith the Apoſtle of the Gentiles, &c.&c. This word of Chriſt, is the holy Scripture, and it teacheth us wiſdome to ſalvation, 2 Tim. 3. we are exhorted to give heed to the old Propheſie, 2. Pet. 1. and thrice bleſſed are they, that with an honeſt and good heart ſo do

9. All the Patriarchs were Biſhops for their families, 〈 in non-Latin alphabet 〉 , uſing all care to teach theirs from their Fathers ſpeech, what Sem, i. e. Melchizedeck learned of Mathuſelah, taught of Adam, of the holy Trinity, and how our Lord ſhould come of Judah, the King of glory, the eternall, the framer of the world, of that poor ſhepherd, to be man, to have his Tabernacle in us, to look through the windows within our wall, and alſo how Chriſt by death ſhould vanquiſh him that had the power of death, they did know that he ſhould come down from heaven, and did feed upon his fleſh and blood, comforted in ſorrow by this hope: they would not miſſe to catechiſe their ſons in this point, as Joſeph gave 〈 in non-Latin alphabet 〉 , to feed his brethren, Gen. 47 12. ſo all godly gave 〈 in non-Latin alphabet 〉 , to feed their families ſouls. In one word, 〈 in non-Latin alphabet 〉 , never uſed afore, but in Joſephs ſtory, with the Septuagint. Our Lord his gracious tongue calleth us to the Patriarchs ſtory,Luke 12.42. compared with Gen. 47.12. to look to the Kingdome of heaven, not to the earth, which God hath curſed, ſo Mr. Br. in Lords Fam. Luke 12 42.

10. Obſerve a little more concerning Tradition in thoſe 26. Collections above, that we ſhould conſider that the Spirit of Chriſt in the holy, Prophets by Tradition, and in the Law written by Moſes is like it ſelf, one and the ſame Doctrine, and all for the glorifying of Chriſt, as it is ſaid, The ſpirit of Propheſie is the Teſtimonie of Jeſus: He is the mark of all, Apoc. 19.

Let us conſider briefly for the new Teſtament: therein alſo God took the ſame courſe, though not for ſo long a time by Tradition, I conceive it is a good inſtruction for us, to ſtrengthen us againſt the falſe Poſitions of Romane Catholicks, concerning their unwritten verities, for we ſhall eaſily perceive God to be without ſhadow of change, whether by Tradition or writing.

1. The Birth Life and Death, the Doctrine and Miracles of our Lord Jeſus Chriſt were by Tradition, till the four Evangeliſts had written them, but when written, then it was the rule of our faith, John 20.30, 31.

2. The teaching of the Corin • hians, the Inſtitution of the Supper of the Lord was a Tradition, 1 Cor. 11. 〈 in non-Latin alphabet 〉 ,.

3. The Doctrine of the Reſurrection of the dead to them was by Tradition; 1 Cor. 15. 〈 in non-Latin alphabet 〉 , the 1 Cor. 15. was the ſame Doctrine, he taught them.

4. The Apoſtles teaching of the Man of ſin, that Son of Perdition, was a Tradition to the Theſſalonians, 2 Theſ. 2.5, 15.

5. Painfullneſſe and diligence in a mans calling, was a Tradition, 2 Theſ. 3.

6. The Doctrine of Devils ſhould ever be remembred, or tradited to Poſterity, to be warned, and taken heed of; all the Doctrine of the Goſpel ſhould be tradited or delivered by the faithfull to others, that there might be a godly feed in the Church, 1 Tim. 4 6. 2 Tim. 2.2. But all theſe Traditions are now written by the Apoſtles, yea what they taught was according to the Scriptures of the old and new Teſtament, as ever they proved their Doctrine b • the old Teſtament.

7. The Doctrine to the Galathians was by Tradition at the firſt, but we ſee what the Doctrine was by the Epiſtle unto them, it could not be but by word of mouth at the firſt, and they were accurſed that taught other Doctrine than the Apoſtle taught by preaching and Tradition, and the ſame was as is written; elſe the Apoſtle had incurred the anothema pronounced by himſelf. Again, conſider the Doctrine to the Galath • an, was no other, but what was taught to Abraham, Moſes, and the Prophets.

8. Obſerve again, 2 Theſ. 2.15. and 3, 6. Theſe two places ſhew what Traditions he gave them when he was preſent, none other than thoſe he wrote unto them, as confer chap. 2.5. and chap. 3, 10. So we may be ſure by ſuch conference of Scripture, that none of the Apoſtles gave any Tradition by mouth contrary to their writings, & contra.

9. Now then, Traditions are of two ſorts, ſome agreeable to the Scriptures, ſome diſagreeable, that make the word of God of no authority. The Phariſees are the true fathers of the Pontificality and Papacy for theſe latter, but for the former, all that fear God, and love the Goſpel, and love their poſterity, will follow the example of the old faithfull, Pſal. 78 1, 2, 3, 4, 5, 6. and obey the commandement of the Spirit of Chriſt, of holding faſt, and ſtanding faſt in the now-written word, and the comandments of the Apoſtles; of our Lord and Saviour, 2 Pet. 3: So this Apoſtle exhorted the Saints of his Biſhoprick, to regard the Prophets, and reproved them for follwing • yain Traditions of their fathers, 1 Pet. 18. and 2 Pet. 1.20.21.

And therefore to conclude with the Text of Romanes, The ſame holy Lord God as Abraham worſhipped, Gen. 21.33. in chapter 16.26. When the Apoſtles and Diſciples were inabled with the gift of tongues, they were ſent, by the commandement of the everlaſting God, among all Nations to preach the Goſpell and myſtery of Chriſt, by the Scriptures of the Prophets, for the obedience of faith.

Bleſſe Jehovah, O my ſoul, and all that is within me bleſse his holy name. Bleſse Jehovah, O my ſoul, and forget not all his Benefits—who m • de his wayes known to Moſes the Prophets, and his holy Apoſtles, Pſalm 103.7.

CHAP. XXIX

Being an anſwer to them that ſay, that the Polity of CHRIST, given to Moſes, was not a Covenant of grace.

SECT. 1.

TO anſwer this ſorry aſſertion, we are to conſider, that Moſes on Mount • ivai talking with the Angel of the Covenant, ſaw the whole Doctrine of our ſalvation, in what ſort all ages had and ſhould have it among men, what Moſes ſaw his Law offereth to our fight. The Prophets and Apoſtles ſaw the very ſame, and happy are they onely, which ſtudy to ſee theſe things.

The Dialogue with its annotations, and ch. 14. doth endevour to ſhew this, and therefore I ſhall not now be large: I will touch a little of Circumciſion, and of the Paſſeover, and of the place of holy worſhip, with the practice of the Saints, I will ſpeak ſomewhat promiſcuouſly upon all, in which the errours of the Conciſion will be occaſionally ſpoken of.

1. Crn cerning the Seal of Circumciſion, we muſt mark diligently the Doctrine of it by the Lord himſelf, Gen. 17. and of his Apoſtle, Rom. 4. and of the practice of faith in the S • i • ts, how they underſtood it, and made uſe of it, the Dialogue ſheweth theſe things.

2. Of the Paſſeover, it was a Doctrine of faith in Chriſt, as it is moſt evident by Exodus 12. Heb. 11. Iohn 29.1. C •• . 5. &c. and the practiſe of the Saints is much to be obſerved, 2 Chron. 30.22.—The Levites taught the good knowledge of the Lord concerning the Paſſeover, and they did eat throughout the feaſt ſeven dayes, offering Peace-offerings, and making conceſſion to the Lord God of their fathers. Thus the Levites taught the good knowledge of Chriſt-Jehovah in the Paſſeover, as well as the Apoſtle, to us, 2 Cor. 11. They made confeſſion of their ſins, and of their faith in the Son of God, thus the godly and faithfull did, and did not doubt and ſay, Who can go up to heaven to bring Chriſt down to dwell in our Tabernacle? or who can go to the deep of the grave to bring Chriſt from the dead? but they confeſſed the Son of God ſhould come to be a ſecond Adam, and give himſelf our Paſſeover to be ſacrificed for our atonement, and that the Godhead would raiſe the manhood to aſcend the heavens to find eternall redemption, and heavenly manſion for us. And the Apoſtle doth ſhew us how and what they underſtood of the Paſſeover, and the feaſt of unleavened bread, 1 Co • . 5. So it is ſaid of Ioſias, that he commanded the people to kee • the Paſſeover unto Jehovah their God,2 Chron 35. as it is written in the Book of the Covenant. What is that, a Covenant of works? No ſuch matter, but a Covenant of grace in Chriſt. Thus in brief of the Seals of Circumciſion and the Paſſeover, which were ſeals of the juſtification which is by faith, and all parts of worſhip that Circumciſion initiated them unto, muſt be underſtood of the Doctrine of a Covenant of grace, Covenant and Seal muſt not differ, neither do they in Gods ordination, Pſalm 119.04.128.

3. Of the places of worſhip, theſe are to be underſtood generally, and ſpecially: the place of their generall worſhip was of all the Tribes together, the more ſpeciall and particular places were their Synagogues. O • both which we muſt obſerve what Gracious Promiſes of the preſence of CHRIST is ſpoken Exod 20. In every place where I record my name, I will come unto thee, and bleſſe thee, Exod. 29. Where I will meet with you to ſpeak with thee, and there I w • l • meet with the children of Iſrael, and Iſrael ſhall be ſanctified by my glory, and I will ſanctifie the Table of the congregation and the Altar: I will alſo ſanctifie both Aaron and his ſons to miniſter unto me in the Prieſts office, The ſame • is ſaid to us for all the faithfull chriſtians are the Iſrael of God, 1 Cor. 6. Gal 6. Apoc. 21 and I will dwell amongſt the children of Iſrael, and will be their God, &c. &c. Ʋnto the place which the Lord your God ſhall chuſe out of all your tribes to put his name there, unto his habitation ſhall ye ſeek, and thither thou ſhalt come, Deut. 1 • 5. and ſeek his preſence evermore, Pſal 105.4. 1 Chron. 16.11. Who is able to utter the comfort of theſe Scriptures.

4. God in Chriſt was the Shepherd of Iſrael, and they are called the ſheep of his paſture, and in all places where he put his name, there he fed his flock firſt at Shiloh, 350 years, ſeven Jubilees, and after, in 〈◊〉 , to the end of the Seventy Sevens, in both places three times a year, moſt ſolemnly they did enter the Courts of Iehovah, there they aſcended his preſence with great joy, praiſe, and thankſgiving, &c. The godly did ſo 2 Chr. 29. and 30 & 35. and when they did not ſerve the Lord with gladneſse of heart, ſee what was threatned and performed, Deut. 28 47. &c., & all were exhorted ſo to do, alſo they had other ſmaller Sabbatical Convocations in their Synagogues, the Tents of the Shepherds, where alſo Chriſt fed them, and where God manifeſted himſelf, it was called the preſence of God, and the gate of heaven, where alwayes the ladder ſtood, as the godly Shunamite found, and many thouſand even among the ten Tribes, 2 Kings 4. Thus the Common-weal of Iſrael was the Kingdome of God, above 1400 years.

5. I will ſhew ſome Scriptures, where the Saints felt the comfort of the promiſes, when they did meet with Chriſt in the greater and leſſer Aſſemblies, Pſalm 65.4. Bleſſed is the man whom thou chooſeſt, and cauſeſt to come to thee, that he may dwell in thy Courts: we ſhall be ſatisfied with the goodneſſe of thy houſe, of thy holy Temple: So Pſal. 36. Let the godly heart meditate on Pſal 42 an 63. and 81. and 84. and 100, &c. and in Pſal. 122. In all their holy aſsemblies they teſtified • heir faith in he incarnation and redemption by the Son of God The twelve Tribes came to bear witneſſe by their faith, to that holy Teſtimony of the Son of God, in expectation of him the Teſtimony, to be manifeſted in due time, 1 Tim. 2.6. and the twelve Tribes, inſtantly ſerving God, day and night, did hope of immortality in the Reſurrection of the Son of God, the ſecond Adam, the Lord from heaven, Acts 26.6, 7. 1 Pet. 1.2, 3, 4, 5.

6. A little more for the ſmaller Sabbaticall Aſſemblies, Pſalm 111. It is is ſaid, I will praiſe the Lord with my whole heart, in the Aſſembly of the upright, and in the congregation. The Hebrew word, as the learned ſay, ſignifieth leſſer Aſſembles, and in Pſalm 74. it is ſpoken in a mournfull manner, that heathens making inrodes into the Land of Iſrael, burnt up all the Synagogues of God in the Land, which ſheweth the great benefit Gods people found in the exerciſes there performed. Now the new Teſtament is plentifull for theſe Sabbaticall Convocations, how the diſperſed of Iſrael practiſed in all nations. This hath been plentifully ſhewed of late, in a book entituled, A Diſcourſe, touching the Jews Synagogues, that there is no neceſſity to inſiſt more upon this Argument.

SECT. II. Now I will ſpeak promiſcuouſly upon what hath been obſerved, with reference to the errours of the conciſion.

1. ALthough the Law of the paſſe over came foure hundred and thirty yeares after the Promiſe, yet that was not another Covenant, but a further expoſition and confirmation of the former promiſes. The Conciſion miſtooke the meaning of the Law, and regarded not the promiſes teaching of Chriſt, but thought after the Law was given by Moſes, to be ſaved by bodily exerciſe, whereas the Law, truly underſtood, was but an expanſion or dilatation of the promiſes.

2. And they might have learned the ſame from their fore-Fathers, even the pattern of the holy faith and love that is in Chriſt Jeſus. For Abraham, when he called upon God, he called upon him by an Altar and Sacrifice, as it is ſaid, Abraham built an Altar, and called, on the name of Jehovah, theThe ſame holy ſaith was taught to the Gentiles at the commandment of the everlaſting God, and not Gentiles worſhip the ſame everlaſting God as Abraham did, Rom. 1. & 16.20. everlaſting God, ſo Jacob, although Joſeph had ſent for him with all neceſſary accommidations for the journey to Egypt, yet he durſt not, or rather would not proceed till he had ſought God by the interceſſion of Chriſt, Gen. 46.1, 2, 3. To teach us what we ſhould doe in all our journies and undertakings, ſo it is ſaid when they ſacrificed, call upon me, in the time of trouble, and I will hear thee and thou ſhalt glorifie me, Pſal. 50 See Pſal. 20.3. And ſo Samuel by faith in Chriſts ſacrifice, had good report, and put to flight the armies of the Aliens. And thus alſo did David and Salomon, and all the Prophets, and all the faithfull.

3. And Malachi by Chriſts command, concludes all the old Teſtament to Iſrael, to regard the holy Law that he gave in Horeb, and to look for no more Prophets till John Elias the Baptiſt, but ſtudy the ſtatutes and judgements of the Law and cleave to it, that Fathers and Children might be bleſſed, Mal. 4.

4. And thus the Conciſion ſhould have underſtood all, for Moſes wrote not a new Covenant, for Abraham received circumciſion as a ſeal of the juſtification that is by faith, and ſo all Iſrael ſhould have profeſſed the ſame in faith, as our Lord tells them, that circumciſion was of the Fathers, not ſo much of Moſes, Joh. 7.22.

5. It is true, circumciſion did further oblige Abraham to keep the way of the Lord and his charge which was comprehended in commandments, ſtatutes, and laws, and thoſe Lawes, &c. with many others that Chriſt ordained, Moſes wrote, as hath been at large before noted.

6. And what did this way and charge of the Lord tend unto, even ſurely this, repentance towards God and faith in the Son of God, our Mediatour, and love to the holy Seed. Which way and charge was taught ever ſince the promiſe, Gen. 3.15. even the Breaſt-plate of wholeſome words, Faith and Love. And all Moſes and the Prophets and Apoſtles doe ſtill bring their Doctrine to theſe two heads, Faith and Love which is in Chriſt Jeſus.

7. This is in Habell, how he made the like holy uſes of the Sacrifices, as 1. Pet. 4.1, 2. Tit. 2.14. he did bear on his Breaſt, Faith and Love, as he was a beleiver, ſo he ceaſed from ſin, being purified to be of Chriſts peculiar people, and was zealous of good works, as it is ſaid, his works were good, Habel by all this we ſee, was gathered into Chriſt the Head, Eph 1.10.

8. The promiſe ſaith to Abraham that in the holy Seed, Chriſt we are bleſſed, what is this bleſſing, but cheifly in ſpiriturall things in Chriſt Jeſus, Eph. 1. Him to be our Peace-Offering, Sin-Offering, Treſpaſſe-Offering, Whole burnt-Offering, to be our Waſhing, cleanſing hiſſop, &c. And in the yeares of R • ſt and Jubilee, to be our freedome (or juſtification) from the bondage and ſervitude of ſin (as deaths) death and Satan, and to be our fore-goer into the manſions of the Heavenly Paradiſe. Luk. 23 &c. &c. Now the conciſion miſtook all, and turned all to be their own idoll and vanity in their bodily exerciſe to be ſo juſtified from ſins, guildneſſe, and filthineſſe.

9 Queſtionleſſe Moſes polity was a Covenant of grace in Chriſt and not a bare covenant of works. For all the ceremonies were implicite promiſes, all ſponſorious of a better hope in Chriſt, and becauſe they deſpiſed to beleive this, God was a conſuming fire to them, though they were never ſo exact in bodily exerciſe, Ebr. 12. examine well, how the Apoſtle ſpeaks the ſame ſpeach to the Hebrewes, as Moſes did to them of his time, Deut. 4.24.

10. And whereas Saint Paul ſaith, that the Law of the Paſſeover came four hundred thirty yeares after the promiſe, Gen, 12.2, 3. He doth not ſpeak it as his judgment that it was a new covenant, or all the Laws following it, to be a covenant of works; but reaſoneth againſt the falſe Apoſtles, taking up their phraſe, a Law of Works, for he knew and hath witneſſed that Chriſt delivered to Moſes the Law of faith, Rom. 10. conferred with Deus. 30.

11. And whereas the Apoſtle ſaith, Rom. 10.5. For Moſes deſcribeth the juſtification that is by the Law that the man that doth theſe things ſhall live by them. This ſpeach he citeth as it may be ſuppoſed from the allegations of falſe teachersThere is a Law for the ranſome of the Soul by half a Shekel of Silver, and ſo this was a tradition even in the Apoſtles dayes. The Jews diſperſed ſent Silver to the Temple for their Redemption, but the Apoſtle calls it a vain tradition of their Abothenu, not looking to Chriſt the end of all, read Exod. 30. 12, 13.1 Pet. 1. ſo did Papiſts in carrying the H • ſt to ſick mens houſes, &c. that ſo interpreted all Moſes to be of the outward letter to build their comfort on themſelves by bodily exerciſe. And in this doing, they muſt not miſle in any eternall point, no, or in ceremonials commanded, becauſe of the courſe, Deut. 27.26. And ſuppoſe they could have fulfilled all externals, yet they could not have eternall life, as the reward thereof: it is not any exteriors only that procures life eternall. And in deed to all externalls, was too heavy an Yoke, as the councill ſheweth, Act. 15.

12 It is true, the holy Apoſtle uſeth tho phraſe (as aboveſaid) Law of Works, in diverſe places. I have often thought, that the Apoſtle, in reaſoning and diſputing with falſe Teachers, uſeth their phraſe, not that Chriſt in Moſes commanded a Law of works to attain eternall life, ex opere ope • ato, theIn thoſe days, Apoſtacy from the ſaith was great, and Chriſt • ame to revaine this de • ection, Dan. 9. Teachers before our Lords incarnation invented this phraſe (to rupting all holy Doctrine) a Law of w • rks, as a Schooleterme of their own againſt the true intent of the Spirit of Chriſt: They by their falſe interpretations and expoſitions made all Moſes a Law of works, to themſelves; Chriſt in Moſes did not make it ſo, for they are reproved for ſtumbling at Chriſt, the drift, aime and ſcope of the Law, though they might be unrebukeable in exteriours.

13. But one would think that ſpeech in Leviticus 18.5. truly underſtood according to Chriſts intent, was part of the Law of faith, for that Text is p • oſecuted in N • h. 9 29. but not as a Law of works, for we may ſuppoſe that the godly did not in the day of their humiliation confeſſe their ſins, and the ſins of their fathers, for not doing the Law of works but for the diſobedienceAccording to Exod. 23.20.21, 22. and it is true alſo they deſpiſed Chriſt in not doing, but caſting off all the exteriors Chriſt commanded, and when they did ſo, they much leſse cared for internals. Exod. 30.12, 13. of faith to the Son of God, our Mediatour that gave to Moſes the lively Oracles of faith, and Ezekiel ch. 20.11 handles this Text of Leviticus to the like effect, and that ſpeech of Levit. 18. is among the Goſpel Statutes and judgements.

14. In one ſenſe it might be truly called a Law of works, as thus, if an Iſraelite had touched any unclean thing, he might not come to the Tabernacle in his legal uncleanneſſe, that he died not by ſome ſudden ſtroak, as Nadab and Ab • hu, and ſo the Prieſts maſt waſh alſo, that they died not, &c. &c. Theſe externals they might do (though they cared not for heart-worſhip in the faith and Love which is in Chriſt Jeſus) and ſo have their bodily life continued, but life eternal is only promiſed to them that look to Chriſt by faith, as he was typified by Moſes rites, and ſo bodily exerciſe by doing the outward works of the Law did profit a little for a bodily life, and for an outward juſtification in their perſons in reſpect of liberty to come into the Sanctuary, but not for eternal iuſtification in Gods fight.

15. And in ſuch exteriors, the Apoſtle was exact, but all his Juſtification by bodily exerciſe of the Law which he was miſtaken in, were moſt vile to him, when he knew Chriſt, as he ſaith, Phil. 3 7, 8, 9. But the things which were vantage unto me, the ſame I counted loſſe for Chriſts ſake, yea doubtleſse, I think all things but loſſe for the excellent knowledge ſake of Chriſt Jeſus my Lord: for whom I have counted all things loſſe, and do judg • al • things to be vile, that I may win Chriſt, and might be found in him, not having mine own juſtification, which is of the Law, but that which is through the faith of Chriſt, the juſtification which is of God (the Father) through ſaith (in Chriſt) So 2 Cor. 5.19.2.

16. And therefore if Levi. 18. be underſtood as ſome would, yet then God was a conſuming fire to all (though exact in externalls) that deſpiſed Chriſt, reſting in the moſt exact bodily exerciſe: then what life was that in Levit. 18 •

17. Whereas it is ſaid, Heb. 12. Ye are not come to the fi • rie mountain, but are come to Mount-Sion, &c. If they of the Conciſion had ſeen the Son of God (according to the Prophets, Mark 1.1. (as Mediatour) it had been no fi • rie mountain to them to deſtroy them, but if they ſaw him not in his Law he would be a conſuming fire, and perſecuting Saul, would have found him to be ſo, for all his Law juſtifications, but he was received to mercy being in his unbelief of the Son of God.

18. Mount Sion and Ieruſalem in Canaan, was a city of bondage, an Hagar, and a fierie mountain, after the ending of the Seventy Sevens (Dan. 9.) they not giving diligent heed to the holy Angel Gab • iels meſſage, but perverſely ſwerved from it. But Ieruſalem was not a city of bondage in Davids and in Salomons times, but it was an holy City, and a faithfull Town, yea, it was ſo for the moſt part to be accounted, till the ending of the Seventy Sevens, but not any longer, they doing, cleaving to, and reſting in Salems ceremonies, which could not procure juſtification, Acts 13.38, 39 and, 2 Cor. 3.3 muſt be underſtood to this effect. The Letter killeth, but the ſpirituall diſcerning Chriſt gave life, the Letter onely was the miniſtration of death, all were lively oracles in Chriſt, as ••• ephen witneſſed, and loſt his life in that cauſe, and that was the great controverſie, after the ending of the Seventy Sevens.

19. Iſrael after the fleſh, and proſelited Jews boaſted in and truſted to exterior glories, (and ſo do at this day) as Gods writing in the two Tables, the Tabernacl • and Temple furniſhed with all dignity of matter and form, and all their append • nces, doubtleſſe the outward glory was great in theſe things of the Prieſthood of Levi, but when outward things were onely See Exod 30. 12.1 Pet. 1.18 noted above. prized, eſteemed, and truſted in, and that their hearts were ſo vailed, that their worſhips terminated in the outward action: then God left all in ſmall regard, and ſhook them all by Babel, and aboliſhed them by Rome, and ſo all that outward glory was done away, that Chriſt might be known to be the building in which God delighted to dwell, and to take up his reſt for ever, Pſal 132. Chriſt was the ſacrifice in which God was well pleaſed. Chriſt was far more glorious than all by Moſes, yea he was all in all, and the glory of all.

But we muſt not think that the miniſtration, that Chriſt ordained by Moſes was ſimply the miniſtration of death and condemnation. Is not the miniſtration of the Goſpel under the new Teſtament, the miniſtration of death and condemnation? Doth it not ſavour death unto death, to ſome, as it ſavours life unto life to others? So ſurely the Doctrine of life in Chriſt by Moſes is the ſame after Moſes had ſet down the ſum of all the holy Doctrine of his Goſpel Law,Deut. 13.11.12, 13, 14. then ſaith he from Chriſt, See I have ſet before thee this day life and good, death and evill: in that I command thee this day to love I ••• v • h thy God, to walk in his wayes, &c Deut. 30.15, 16 &c and in verſ • 19. it is ſaid, I call heaven and • arth to record this day againſt you, that I have ſet before you life and death, bleſſing and curſing, therefore chuſe life, that both thou and thy ſeed may live, that thou mayeſt love Iehovah thy God, that thou mayeſt ober his voice, and that thou maiſt cleave unto him, ſo he is thy life &c. What is ſaid more in the New Teſtament, if any man love not Jehovah, the Lord Ieſus CHRIST, let him be anathema, 1 Co 16.22. &c. and conſider theſe Scriptures as relative to Moſes, John 3.35, 36. and the ſpeech of the ſon of conſolation, Acts 11. 23. Acts 28. with Iſa. 6. &c. &c. &c.

Therefore that ſpeech, 2 Cor. 3 is to batter down the errour of the conciſion, who miſ-underſtood, miſ-interpreted, and ſo miſ-believed the whole tenour of the Doctrine of Chriſt by Moſes, turning all his Doctrine of faith to be terminated in bodily exerciſe. Our brethren would be exhorted to ſtudy the holy Scripture, the errors of theſe times are impetuous, but they ſhall not prevail long, although they be driven on by the principalities and ſpirituall wickedneſſes of the powers of darkneſſe in all helliſh fury.

And therefore again, let us know the miniſtration of Chriſt by Moſes, was the Miniſtration of Juſtification to the Faithfull of the old Teſtament, and the Goſpel is not the Miniſtration of Juſtification, to unbelievers and hypocrites in the new Teſtament, but we are to conſider the controverſies of thoſe dayes were marvellous, that the Polity Chriſt gave by Moſes ſhould be abuliſhed, and the Apoſtles teaching of this was the chief cauſe of all their troubles and ſufferings, Gal. 6. Stephen ſo found.

CHAP. XXX.

Shewing further, that Iſrael under Moſes law, was under a Covenant of grace.

1. IN generall it is ſaid You have I choſen above all people, though all the earth be mine. Take this ſpeech how you will, and ſtill it was Grace.

2 They were all redeemed or bought from Egypt by the blood of the Paſſeover. Take this how we will, it was grace, in reſpect of the Apoſtate families, ſo us redeemed from Satan, and Satan dragon Caeſars, and from Satan-Dragon Popes. It is true, many deſpiſed the Lord that redeemed or bought them, and ſo did we under the new Teſtament, and ſtill do, wretches that we are, 2 Pet. 2 1. Heb. 10.29. how ready for Apoſtaſie, 1 Tim. 4. &c. But yet this Covenant of grace was not without effect to eternall life to many, and the argument of the Apoſtle holds good in all generations, Rom. 9 10, 11. As Chriſt promiſed, I am the God of Abraham, and the God of Iſaac, and the God of Jacob, and it is his memoriall to all generations, to all of their faith, whether Jew or Gentile.

3. So by this, if we mark well the proceſſe of the holy ſtory, we may underſtand, that the ſons of Adam never were, nor are plagued for not doing a Covenant of works, but for deſpiſing Chriſt, his Goſpel and Kingdome. That unexpreſſible plague of the confuſion of tongues, 2000 years, came not but for deſpiſing Chriſt, and his Kingdome, and the Jews are caſt off for this, and to this day Turks and Papiſts are deſtroyed for the ſame, and the ungodly, and unrighteous in the Reformed Churches.

4. They were under a Covenant of grace, as much as any Reformed Church under the new Teſtament: for all (we may fear) are not elect among the Churches, finis operis did intend them all, it did not exclude any from being under the covenant of grace to outward apprehenſion, though finis operantis was for the elect, as Moſes ſpeech, D • ut. 29. ult, would argue, and ſo it is in all Reformed Churches. No Nation but Iſrael were the houſhold of faith, and had the covenant of promiſe, and enjoyed God and Chriſt, Rom. 3 and 9. Epheſ 2. and 3. therefore they were under a covenant of grace, if they had not been in that ſtate, not one of them ſhould have been ſaved, and if they had been under a covenant of works for ſalvation, they needed not to have been a Kingdome of Prieſts, mark that ſpeech in Epb. 1. We which firſt truſted in Chriſt, that is, we of Iſrael under the old Teſtament, this is a moſt evident proof, that they were under a covenant of grace.

5. Examine well Exod. 19.4 Chriſt ſaith to Iſrael, I have brought you to my ſelf, as the fathers had appointed him, as Exod. 23 21.22. He ſaith the ſame Doctrine to us in the new Teſtament. All things are delivered to me of my Father, Mat. 11. and ſo it is ſhewed, Chriſt made a covenant with them to be their God, and to bring them to the Father to reveal the Father to them;The Apoſtle prayeth, that we may attain to comprehend the heighth depth, length and breadth of the love of Chriſt, and of his calling, &c. Epheſ. 1. & 3. this is a mercy paſt evpreſſion, that God ſhould make a covenant with ſuch as we are, this is the radix of all, and therefore it is ſaid, 1. That they were his peculiar treaſure. 2. A Kingdome of Prieſts. 3. And holy Nation. 4. God placed his Tabernacle among them, and 5. called them the Kingdome of God, and the joyfull ſhout of ſo juſt, good, and mercifull a King was among them. Who can but ſhout with all exultation, if we did but underſtand our own comfort. Theſe things, and other Scriptures ſhew, they were under a covenant of grace, if we be, they were, for their ſpirituall priviledges and promiſes are now conferred on us, 2 Cor. 6.16. Apot. 21.3. Epheſ. 2. and 3.1 Pet. 2. conferred with Exod. 29.45. Levi • . 25, 23. and 26.12. D • ut. 7.6, 7, 8. now as Iſrael was Gods peculiar treaſure, ſo the Gentiles called to the faith are, Tit 2.14. this well conſidered will make the Doctrine of Anabaptiſtrie to be abhorred of us, touching our infants.

6. If reformed churches can make it good that they are under a corenant of grace (and we may truly ſay it, bleſſed be the name of the Lord) then they were, and we could not be ſo, but becauſe their priviledges are tranſacted to the wild olives, and we are graffed into their olive tree, we received from them all our glory, all our ſpirituall things for Chriſt our ſalvation, and all his holy Doctrine is of and from them. I will collect ſome brief heads of Doctrine, which were taught, believed, and profeſſed in the common Weal of Iſrael.

1. They had the Doctrine of the Trinity and Unity, Deut. 6.4. 2. They had the Doctrine of election and rejection, Pſalm 65. Exod. 9.16. and 33.19. 3. They had the Doctrine of the great myſterie of godlineſſe. God manifeſted in the fleſh, to be a ſecond Adam, and to be a ſin-offering, and to riſe from death the third day, Gen. 3.15, and 12 3. Gen. 49. and they went three times a year, according to the Teſtimony, to Iſrael, to teſtifie their faith in this, this was the main. 4. They were taught, that the Father, the Word, and the Spirit, one infinite nature created the world, Pſalm 33.6 Prov •• . 5. They were taught that the Father had committed all power to the Son for governing the church and the world, Pſal. 2. and 8. and 110. Gen. 19.24. Exod, 23.20, 21, 22. all expound Gen 3.15. 6. They were taught juſtification by faith in Chriſt, Gen 4 and 15 Heb. 11. 7. They were taught Sanctification, Be ye holy, for I am holy, Levit. 19 2. 8. Under Moſes Polity they had hope and reſt in Chriſt, Pſal. 130. Epheſ. 2. Jer. 6.16. and 50.7. Mat. 11.29. Chriſt complained they had forgotten him their reſting place, he was the reſt of the Saints evermore, Jer. 50 6, 7. the Apoſtle ſaith, the Gentiles were without hope, but Iſrael had hope in Chriſt, both for remiſſion of ſinnes, and eternall glory, Eph. 2.12. Ezra 10.2. 9. The ſpirituall graces of Circumciſion and the Paſſeover were required, and ſo practiſed, Deut. 10.16. and 30.6. Exod. 12. Heb. 11.28. 1 Sam. 1.7.36. 10. The heavenly inheritance was taught them, Levit, 25.23. 11. They were taught to account themſelves ſtrangers and ſojourners in this curſed world, Levit. 25 23. and ſo David taught his generation, 1 Chron. 29 and ſo believed himſelf Pſal. 39. 12. They had hope in the Reſurrection, Job 19. Pſal. 49. Exod. 3.6 Mat. 22 32. 13. They had the holy Spirit to lead them in all holy wayes,2 Cor 4. to write the Law in their hearts, to ſeal to them all holy Doctrine of the word, whether promiſes, threatnings, commandements, all good examples, &c. One may make a large volume of this Subject. I think this queſtion may be asked, what one new doctrine is taught in the new Teſtament, that the Saints of the old Teſtament knew not, when grievous crimination of hereſie by the Councel, were laid to the Apoſtles charge, he proteſteth he taught no new principles, Acts 14.15, 16, 17. and 26.7. now if the common-Wealth of Iſrael had all this holy doctrine, they muſt needs be under a covenant of grace.

CHAP. XXXI.

A Proſopopeia on Solomomons fall, by the Temptations of his idolatrous wives to the ruine of his Kingdome and poſterity, in granting them the liberty of conſcience for the practice of their idolatrous Rites, framed by way of Dialogue between King Solomon, and Tirzana the Queen.

TI • zana being a Princeſſe of the houſe of Moab, and being called for did enter into the preſence of King Solomon, and after ſome dalliance with her, and after ſhe had fitted his humour, by giving him all the beſt content ſhe could, ſhe took the opportunity, and ſaid, my Lord King Solomon, I have an humble Requeſt to make unto your gracious Majeſty, I pray you, ſay me not nay.

K. What is that my ſweet Ti • zana?

Q. My moſt gracious Lord and Soveraign, I have been ſome years with you, & though you have often ſpoken to me to be a Proſelite to the Religion of Iſraels common-weal, yet I cannot bring my heart unto it, you well know that my education was not in the way & manner of Iſrael, and my affection is not toward it, it is not ſo pleaſing to me, for I cannot forget my fathers houſe, nor forſake his Religion: In this caſe I ſhall blemiſh my father, and my mother, brethren, and ſiſters, and people, in caſe I ſhould apoſtatiſe from our ancient Religion, and in my opinion far the better, we have more zeal in ours, and many moe pleaſures to give man and woman content, than is in your profeſſion: your Religion is very croſſe to mans nature, and is urged with great terrour and ſtrictneſſe, your Religion reproves thoughts, words, and moſt mens actions: no Religion under heaven doth ſo as yours, and that makes ſo few to embrace it. Yea many of Iſrael have formerly been more addicted, unto ours, and the worſhips of neighbours Nations than to this of Iſrael, and they will not follow it but by compulſion of Governors, whereas religious worſhips ſhould be freely exerciſed according to every mans conſcience; when if your ſubjects ſhould be left unto, you well know which way the ride will run, it is a pitifull thing that man of a noble and free ſpirit ſhould be ſo tyred with hard injunctions, and heavy burdens, as with bands, cords, and fetters, and it may be, that reformation that your noble Father indeavoured, and your ſelfe have proſecuted, would not and will not be ſo convenient, as due liberty, which would be a more noble deſign than rigid reformation. And if Antiquity make things reverend, then our Religion is more ancient, or if not more, yet as equall for Antiquity, for ought I can learne (I am but a poor Hiſtorian being a woman) but I am able to prove the Religion of our God Chemoſh, to be above four hundred and fifty years old. This I can atteſt and prove by your own Records, and you had yours but in the wilderneſſe when ye came out of Egypt.

King. Then ſaid King Salomon, what my Tirzana, doth all your ſpeach tend unto?

Queen. I humbly crave your Graces favour to finiſh my ſpeach, I remember I have heard my Father and Grand-father speake what plenty of peace, and proſperity our God Chemoſh hath given us, nay what victories we have had againſt our mighty enemies, the Giants called Emims, and as it was your God that conquered the Chanaanites for you, ſo it was our God Chemoſh that conquered the tall, great and terrible Giants, the Emims for us. Yea, which I am loath to utter, our God Chemoſh hath given our Fathers power over Iſrael for twenty years together: Oh, ſhould not we then have a moſt devout opinion of our Religion. But why ſhould I your hand-maid thus be bold to ſpeake to your royall and ſacred Majeſty, your great favour and reſpect unto me hath quickned my ſpirit, and then with an humble deportment of body with her face to the ground, ſhe ſaid, the intent of all my ſpeach is, that it would pleaſe my Sovereign Lord the King, to grant my ſmall requeſt, I humbly beſeech that I may have leave to build a Chappell on Mount Oliver to worſhip our famous and reverend Numen, Chemoſh the God of my Fathers.

King. What is this I heare from you my Dear? Did your ſpeach drive at this? Oh I may not doe this; Jehovah our moſt holy Lord God whom we worſhip in his holy Temple is the true everlaſting God, and he can command nothing but what is good and perfectly good, ſo that we need not add any thing, and he forbids nothing but what is evil, which we muſt not diſ-annull; and he is the Sovereign Lord of Heaven and Earth, and it is moſt requiſite that man ſhould ſubject himſelfe to the moſt high, who is King of Kings, and Lord of Lords, and God above all Gods: and therefore all the Children of men muſt be ſubject to his Laws, and whoſoever harden himſelfe againſt him by diſobedience ſhall never proſper, and whereas you talk of ſtrictneſſe, &c. you are to know, man by nature is borne a wild aſſe colt, and there is no c • ming of corrupt nature but by a ſtrict courſe of holy Laws, which to a regenerate and godly ſoul is an eaſy Yoke, and to which he is willingly ſubject: yea, man by nature is ſometime ſo refractory that he will not be brought unto God but by affliction, yea, neither Law nor affliction profits till the Lord himſelfe deal with the heart, ſuch perverſneſſe is in man: It is moſt true, that man is addicted to his own vain heart,Pro. 4. vid. the Margin. and accounts the Law of our God moſt vile, and is altogether contrary to God, and would run to all licentiouſneſſe, if there were not holy and juſt Laws, and good government (Gods ordinance) to keep men within bounds.

2. And whereas you talke that man is of a noble and free Spirit, you are deceived in your apprehenſions, he is of a moſt ignoble Spirit, ready to fall into all vile opinions, and to all ſin and wickedneſſe, and to follow all tentations to evill, as for his freedome of ſpirit, he is free indeed to all evil as an horſe ruſhing into the battell, and not one ſpark of that celeſtiall fire is in him to any good till God put it in him, and maintain it when he hath ſo infuſed it. Mans mind, will, and affections, are all corrupt, and in himſelfe no healing can be found: How mercifull then was our God, that he from whom we fell would give us a holy Law to be a medicine and healing. Doctrine to reſtore the ſoul, as his mercy and goodneſſe is unſpeakable in giving us his word, for our need (which is better known to God then our ſelves) called for ſuch bleſſed Heavenly Revelation as is declared in our moſt holy and moſt righteous Law which Moſes received of God for us. And we and all men muſt obey this Law, and be reformed by it if we will have any comfort or protection in this world or hope in another.

3. Whereas you talke of due liberty, my beloved, Tirzena I would have thee to conſider all the reformation we can poſſibly attaine unto by the carefull induſtry of my royall authority, and of our Preiſts and Prophets, and Scholes will not come to that purity and exactneſſe, that the Lord our God requires. Many imperfections in omiſſions, and commiſſions will appeare continually through the luſts of corrupted nature that war in our ſouls, by reaſon of the darkneſſe of the underſtanding, and the untractableneſſe of the will and the affections. And none that have a feeling of the moſt holy Lord God, and of his truth in the heart, but find this thus. And therefore to give the leaſt liberty to thy opinion is ſuch a deſigne that will provoke to anger our gracious and mighty Lord God, and if I give liberty to thy opinion, why not to the abomination of Moloch of the Children of Ammon, and to the opinion of Aſhtaroth, the abomination of the Zidonians. And ſo in the end to root out the holy faith of the Son of God, our great high Preiſt Melchizedek, and then that you deſire will prove an evill impetuos, to the downe fall of truth and godlineſſe, and hardly ever be reclaimable, yea, let me inforce this further, that there cannot be any liberty granted in any reſpect to falſe worſhips, and ungodly opinions, ſuch liberty will bring us and our poſterity to miſerable bondage, as our Fathers felt in the Wilderneſſe, and in the times of the Judges: And if we that now live, and our poſterity doe not keep cloſe to that reformation which is now ſetled in Iſraels Common-Weal, Jehovah our God who is a jealous God, will deſtroy this glorious Temple that we have built to his name, and ſhake this Kingdome by many greivous calamities: and at laſt weed us out of this good Land that he hath given to us and to our Fathers, therefore you ſpeak moſt unworthily, to call our Reformation rigid. And whereas you talke of pleaſures, &c. you muſt know the pleaſures of ſin are but for a time, which waſt before we can enjoy them: And all ſuch luſts and pleaſures doe but war againſt our ſouls, as for the fewneſſe of them that follow our God the Lord of Heaven and Earth, it ſhould put you to a ſtand whether the moſt doe not goe the broad way to deſtruction.

4. I will inform you a little more, becauſe you boaſt of Antiquity in your Opinion and Religion, you are deceived: for our holy faith is as old as the firſt man and woman that was created, yours is but of late, from a God newly come up, and indeed no true God: Our God created the Heaven and the Earth, and from him is our Religion, and He deſtroyed the World by waters for profaning the name of the Lord by falſe worſhip • , and it was our God that curſed the Nations with ſtrange Languages, for deſpiſing this our holy faith, by which moſt heavy plague, all the Families of the earth are in the bondage of Divels, following athe • ſme and abominable and lawleſſe idolatries: and it was this our God that brought up Iſrael out of the Land of Egypt, and deſtroyed Pharaoh and his people with great plagues for deſpiſing this our holy Lord God and his people. And your fore. Fathers knew this, and ſent for Balaam the Inchanter to curſe us in the Wilderneſſe, and it was our God that ſaved our Fathers from Balaam and the King of Moab, and as for the other King of Moah by whom our Nation was afflicted, it was for falling to the idols of the Nations, 5. I muſt warne you of a great errour: whereas you ſay your Chemoſh conquered the Emims for your Anceſtors, no ſuch matter, it was our mercifull God that deſtroyed thoſe Giants and gave you their Land, this our mighty Lord God did, becauſe your Father Lot loved our Father Abraham, and did follow his faith and holy Religion, and he did bleſſe our Father Abraham, and God bleſſed him, & for this cauſe our God gave AR unto the Children of Lot for a poſſeſſion. And this you may read in our holy ſtories, Deut. 2.9. And your God is a falſe God; an idol, but our Jehovah is the Eternall Lord God who made the Heavens and the Earth, and a jealous God, and will be very angry with us if I ſhould grant in his Land any more Temples to be builded then his own, And you cannot be ignorant of this, nor your own kindred, that our Eternall God is not ſuch as your falſe Gods, even all our Enemies being Judges, and you have heard of theſe things by our Preiſts, and Prophets, and all my Court ſtill have told you theſe things. Therefore, my Dear, thou art much miſtaken in all thy ſpeaches, and thou haſt been inſtructed in an evill manner, I have, as you have heard, ſpoken to you in an eaſy and milde frame of Language to perſade thee, therefore be adviſed by me if ever thou hope of comfort in the World to come: Doe as your Father Lot did, and doe as Ruth your faithfull and godly Countrey-woman did, forget thy kindred and thy Fathers Houſe, and ſerve the Lord our God with a good heart.

Queen, Although the King had thus brayed her as wheat with a peſtill in a Morter, yet her folly departed not from her. But having this denyall, tears fell from her eyes which bedewed her cheekes, having her Handkercher in her hand, with ſnubs of umphs and imphs, fell at the Kings feet, and further ſaid; Oh, and it pleaſe my gracious Lord the King, it is but to build a Chappell for me and my maids, and ſome of my retainers, which cannot fancy this worſhip of Iſrael. I will promiſe your Majeſty that not one of Iſrael ſhall come into our holy places.

King, This may not be done, it will be a ſnare unto my ſubjects to ſet up the abomination of Chemoſh in Jehovahs Land. I may not doe it.

Queen, Oh why doth my gracious Lord call our Religion, the abomination of Chemoſh, I aſſure your Majeſty by the faith of a woman that there ſhall be dore-keepers, that none of Iſrael ſhall come to have communion with us in our worſhips. It is for my ſelf and retinue, and ſome of mine own Nation as they have occaſion to come and ſee me in their viſits.

King, I may not, I may not doe it. I pray thee talk no more of this matter.

Queen, Ymph, umph, tears: And thus ſhee is diſmiſſed and departs the preſence of the King: But yet another time aſſaults the King, and ſends an honorable perſonage, her Brother before hand, a notable inſinuating crafty inſtrument, who on a time came to Salomons Court, and having ſeen and heard an excellent conſort of muſick, of Inſtruments of all ſorts, as alſo the voices of ſinging men and ſinging woemen, which he admired and praiſed, and extolled the King, as if all had been of his invention,Kings and Princes when they came to Salomon, would bring their Phiſitians and their learned men with them, and they would gather into writing much of Salomons ſpeach of naturall philoſophy, &c. alſo he magnified the King for his excellent endowments in contriving his plots for buildings, and his wiſdome in naturall philoſophy, and his rare gift in ſong, and his wonderfull inſtinct to ſpeake of the natures, vi • tures, and effects of Trees, Shrubs, and Herbs, of fowls, beaſts, fiſhes, and creeping things, &c. And that all Princes of the Earth that come to viſit your Majeſty, and bring their Phyſicians with them, will carry notes and writings home with them that ſhall ſtand all ages and people in great ſtead for ever. And as for your Religion in worſhipping Jehovah in his holy Temple, he is the great God, and above all Gods, and all your performances are glorious. But yet other Nations have much joy, content and comfort, every Nation in ſerving their own Gods. For they cannot be perſwaded to embrace your devotions, as too ſtrickt and rigid: you may not add any thing to what your God commands, nor take away any thing he forbids: But we may add any thing as juſt occaſion calls for, and ſometimes take away what was not ſo fitting, which things are rational to all Nations, for what is it, but may be amended? Yea, I have heard of your Preiſts, Prophets, and learned men that there will be a great alteration in your Religion after ſome certaine time, that all this ſervice that you doe ſhall be ended as if it had never been, for they doe ſay there ſhall be another manner of Kingdome, Preiſts and Temple, and Sacrifices, and Worſhips. Theſe things conſidered, is it not an hard thing to pe • ſwade your bordering Princes to embrace your Religion which ſhall have ſuch a great change among your ſelves, and therefore they may well think it is more rational to hold their own then to be of yours, ſeeing your own ſelves ſay it ſhall be chang • d, and therefore they ſuppoſe their worſhips ſhall continne as long as yours, for if we go to Kittim, Kedar, Chaldea, Aſhur, Ammon, Egypt, &c. what Gods they have, they ever had, they change not; and they think greater glory, honor, wealth, proſperity, and victories ſhould not befall them if they ſhould embrace your God, for they all know that Iſrael hath had heavy preſſures of famine, wars, and peſtilence under your God, yea, of late years in the reign of the noble and royall King David your Father, and it is not likely that ſuch mighty Nations wiſe and politick, ſhould be all deceived in their worſhips and yours onely good and perfect.

And ſo theſe cauſes it is that thoſe honorable woemen, that your royall Majeſty hath taken into ſo near ſociety to your ſelfe, and into your moſt honorable Court, cannot be drawn to your Religion, and among the reſt my moſt honored and noble Siſter, your ſacred Majeſties conſort, to whom you have manifeſted much love and reſpect in an high degree, for which all the Familie of my Father and Mother doe much rejoyce. And although your moſt excellent Majeſty have given her (out of her gracious reſpect to her) good counſell, and ſhee is much greived that ſhee cannot give content to her moſt Sovereign Lord in changing her judgement in Religion from that ſhee was educated in: Wherefore if I may be ſo bold to im • lore your graces favour on her bohalfe in granting her ſmall requeſt to build her a Chappell on Mount Olivet to ſatisfie her mind, it is but her fancy: I am ſorry, for my part, ſhee cannot comply with your devotions, ſhee is but a woeman, and I hope no hurt will accrew to your ſelfe or Kingdome, and if I may have leave of your ſacred Majeſty to ſay it is but too much ſtrickneſſe, for I am well perſwaded of your Religion, that you may be ſaved with your profeſſion, and ſo I hope we ſhall as ſoon alſo come to the Eliſian Feilds of all happineſſe as well as you. At this ſpeach of the Queens Brother the King was ſomewhat moved, and began to be angry, but he fell at the Kings feet and beſought him that he might ſpeake two or three words more in my Siſters behalfe, and I hope I may ſpeak freely, that you did covenant with my Siſter that ſhee ſhould uſe her conſcience, and that ſhee and her attendants of our Nation ſhould have free exerciſe of their devotions, and therefore let it pleaſe your Majeſty, give us leave to put you in minde of your promiſe, and how can they perform their devotions unleſſe they have a place of aſſembly, elſe it had been better for her never to have come to the Land of Iſrael: But as you have given us cauſe to admire your ſpeciall love to my Siſter: So we humbly pray, let us have no occaſion to diſtruſt it: And let me ſay one thing more, it will marvellouſly affect our Nation, and it will perſwade them that you love us, if you pleaſe to grant this requeſt to the noble Daughter of our Leige Sovereign Lord the King of Moab my Father, and yet one thought more comes into mind which I ſuppoſe will be pleaſing to your ſacred Majeſtie, that if you perceive any damage or danger is like to iſſue upon it, you may pull downe every ſtone of the building and levell it with the ground.

King, The King ſaid, trouble me no more with theſe matters; I will g • ant no ſuch thing, your ſpeaches are unſavory and full of ignorance: I could anſwer all your fond allegations, but it is not for Kings to diſpute with them, that have nothing to doe with us in ſuch caſes. Where the word of a King is, there power is, and let that ſuffice you.

This Brother went and told his Siſter of all the diſcourſe with the King, and of his denyall, at which report ſhee fell ſick and was very ſad, upon which the King gave her a viſit and ſhee wept abundantly, now the King had ſome relenting in his heart, for the King perceived it was greife and trouble of heart, he ſpake very kindly and tenderly to her. A man of ingenuity cannot endure, unleſſe a Nabal, a Fool, a Churl, to ſee his near and dear conſort to weep, a woman endowed with excellent parts of wit, underſtanding, grace of ſpeach courteous, loyall, comely, ſweet and beautifull, and what may give a man content (I ſpeak ſimply of man and woman) The King after he had in a moſt pleaſant manner ſaluted her, departs, and then her ſpirit was revived. colour began to be in her cheeks, and lightſomneſſe in her countenance, Although a woman be as a mans ſelfe very deſirable, yet in caſe of Religion, and the worſhip of the moſt High, who is a jealous God, and his worſhip is pure and holy, and will not abide our Treſholds to be ſet by his Threſholds. In this caſe we muſt deny our ſelves (as not to be ſervants of men, much leſſe of woemen) and her that is moſt deare, of earthly comforts, that lies in the Boſome, and dearer then all other relations what ever, rather then to be a means that the name of Jehovah be profaned by falſe worſhips, he that doth not ſo, the Son of God ſaith, is not worthy of him. The ſtory of our firſt Parents muſt be conferred, when our firſt Father was perſwaded by his Wife with her ſelfe to break the commandment, it ſhould ſeem ſhee perſwaded him, for it is ſaid; Becauſe thou hearkneſt to the voice of thy wife, G • en. 3.17. and ever ſince woemen are weak to be ſeduced, but ſtrong, even Satans engine, to ſeduce the man with her Enchantments (for ſo they may be very well called) of her eye-lids, lips, tears, &c. The Son of God laid this danger before his people, Exod. 34. And Satan put this in practiſe by his wicked Prophet, Numb. 24. & 25.1, 2. And Satan thus dealt by the Janneſ's and Jambreſ'es under the New Teſtament times, who did and doe creep as Serrpents into Houſes, to lead captive ſilly woemen laden with ſins and led away with diverſe luſts, 2 Tim. 3. The wife ſhee is ſtill at home with her children and ſervants, and how inſenſibly doth ſhee corrupt them: And if a Woeman be active, ſhee will corrupt other woemen, and after a little while, men follow their wives, and ſo corruptions gangrenate quickly, and ſpread far: This the Apoſtl • foretold, which came to paſſe afterward, but eſpecially concerning Mahomet and in the Papacy. Pardon this digreſſion.

Queen. About certaine moneths after that the King had called for this honourable and royall Lady, ſhee prepares her ſelfe in all coſtly raiment, cloath of Gold and Silver of curious needle work, with chains of ineſtimable Jewels about her neck, that the beames of her ſpankled raiment with the precious gems made radiant beams (the Sun ſhining thorough the Windowes) upon the wals of the Kings palaces as ſhee paſſed, and at laſt enters the chamber of preſence, honoured Virgins attending her, and preſents her ſelfe before the King, with her • orient eyes, damaske roſie cheeks, twinkling eye-lids, cherry lips, and all feſtivity and grace of ſpeach, with comely and pleaſant deportment, fell at the Kings feer, the King took her up by the hand, and fals a kiſſing her, with all loving embracements, and after many pleaſant paſſages, the night drawing on, the King and ſhee had ſweet complacency in the bed of love, the next morning ſhee retyred her ſelfe to a cloſe ſecret Chamber by, and after ſhee had waſhed and perfumed her ſelfe, and had put on other change of raiment very coſtly, craves leave to doe her humble duty, and take her leave of the King, whom when the King ſaw, he was taken again with her eye-lids, and cloſes her faſt in his armes. Then ſhee ponders how ſhee may inforce her old arrand, and after much and pleaſant complement with the King, as ſoon as ſhee had perceived ſhee had intangled him, then ſhee utters the oracles of the old Serpent, and ſaith to the King; How doe I admire and wonder at the great reſpect and love that my Sovereign Lord doth manifeſt to me hi hand-maid, that he ſhould afford ſuch his amiable ſociety; I doe perceiv your moſt ardent and indeared love to me above any of your honorable weomen, your kind and fervent deſire towards me though moſt unworthy, hath fired my heart towards your ſacred Majeſty: I am your Servant and at your Graces command, and ſo ever will be to perform all loyall and dutifull obſervance: I would I were able to expreſſe the fervency of my heart unto my Sovereign Lord, and ſeeing it hath pleaſed the King ſo royally to manifeſt himſelfe, I hope I may preſent and importune my fo • mer humble requeſt unto my Lord my gracious Sovereign, for the building of a Chappell for my maids, and my Houſhold Servants and Attendants, it ſhall not be ſo much for my ſelfe as for them, whom I humbly confeſſe are not worthy to come into the confines of Jeruſalem your holy City, 1 Chr. 8.11. much leſſe into the Palaces of Zion, the City of David your Father, your love is ſo great unto me, which if I ſhould diſtruſt I ſhould moſt highly offend: For I know you hate Atheiſme, and as it is an, abomination unto you it greives my heart that I have no place of devotion to reſort unto, when all the Ladies of Iſrael may reſort unto your Temple and I and my maids ſit moping at home all amort, as they worſhip their God ſo would I ſerve my God, the God of my Father. And ſhee gave the King a gentle ſtroke on the breaſt, and ſaid, my noble conſort, my Sovereign, my • oyall Lord, I know I have your heart, I know you love me, and what ſhall or can be wanting from a loving heart, &c. &c. And the King being raviſhed with her love, and with ſuch words ſweeter then honey, ſofter then oyl, and all ſubtle flatteries, and after ſome diſcourſe the King was captivated with her dalliance and ſnared with her deviliſh devices, and her hands were as bands, ſhe perſwaded him, ſhee enticed him, and forced him to yeild, that ſhee had his licenſe to build a Temple on Mount Olivet to Chemoſh, the Devil, the idol, the abomination of Moab.

Now the Queen and her Attendants followed their buſineſſes with diligence, they ſlacked no time. Maſons and Carpenters are ſent for to hew Stone, and to ſquare and ſaw Timber, and ſo an high place was builded on the Mount of co • ruption, which did give a moſt vile affront to CHRISTS holy Templ • , for they could over-look all Jeruſalem from Mount Olivet.

When King Salomon was thus caught by this Lady of Moab, then all the other ſtrange wives might thus prattle, and they plyed their buſineſſes diligently, and uſed all their agents, men and woemen, as there ever are in Kings Courts too many time ſervers and hypocrites for ſuch projects and negotiations. And things went ſo ill in the State, that not one of his thouſand Wives and Concubines would diſſwade the King, if halfe the World were a Church, a Troop or ſquadron of a thouſand of ſuch creatures (if ſuffered) would overturn all, theſe were ſo pampered with pride, eaſe, wantonneſſe, and fulneſſe of bread, that no holy Doctrine could take with them, but rather the Jedidiah the precious ſervant of the Lord was taken and ſnared, and corrupted by their pleaſing and inſinuating incantations.

Thoſe thouſand wretches could not ſpend ſo little, each of them with their Maids and Attendants, as ſeven hundred or eight hundred pounds per annum, and ſome of them would conſume more (like the Locuſts, Apoc. 9. fruges conſumere nati) And the charges in Building thir Temples was great. All theſe expenſes might amount unto eight hundred thouſand pounds per annum, if not to a million, an exceſſive charge, which very likely the ſubjects ſtumbled at, and after Salomons death craved eaſe of taxations of Rechoboam. They would not take it ill, to build ſtronge Cities, and Chariot-Cities, and Store-Cities, &c. that charge was for the profit of the Common-Weal. But to be at ſuch rates, exciſes, and taxations for the maintenance of ſuch a number of baſe creatures, the ſubject was not able to bear, and craved releaſe of ſuch oppreſſions.

Common-Weals ſhould have a diligent inſpection that rates and taxations collected for the common profit, be not imployed by men to private intereſts to make great purchaſes, to maintain themſelves, wives, and children, and flattring Attendants in pride, idleneſſe, and luxury. Such coveteouſneſſe, ſelfe-love, and loving of pleaſures more then lov • rs of God, will breed perilous times and undoe all. The Son of God to whom the Father hath committed all authority and power, who is King in Sion and the onely Potentate, King of Kings, and Lord of Lords, he knows how, as we have ſeen, to put fire into Subjects hearts to deſtroy oppreſſours. An • let Rulers and Governours conſider, all the Chariot-cities, • enced Cities, and Store cities which Salomon had repaired, fortified, and furniſhed with all proviſions and ammunitions in the ten Tribes, and in part of Benjamin, all this fell to Jeroboom in one day.1 King 9. Thi • was a puniſhment to the Kingdome for Salomons tranſgreſſion in toleration of falſe Religions and bad opinions. And obſerve alſo the ſtory of Gideon; He was a man of no great eſtimation and authority in the Tribe of Manaſſeh, or among the thouſands of Iſrael, his was the meaneſt, yet when the Son of God would advance him to do his work, he made him Generall of Iſraels Common Weal, and he by the Sword of Chriſt and his own Sword avenged the quarrell of Gods Covenant againſt the ſeed of the Serpent in many exploits, upon which the people were ſo affected that they would have conferred on him and his poſterity, the Government of the State, which he modeſtly and religiouſly denyed, but his wicked opinion of will worſhip in making an Ephod to worſhip God by, was the ruine of his houſe & the cauſe of much trouble to the whole Common-Weal, Jud. 6.15. & 8.27. & ch. 9.

Wherefore let all States be admoniſhed concerning toleration of wicked opinions in pretence of conſcience, eſpecially of the papiſticall opinions, which draweth to the ſecond death, we muſt remember the whoredoms of the ſeven-Mountain City, is a miſtery, and Chriſt hath ſaid, Myſticall Babylon ſhall fall and be caſt as a mil-ſtone into the Sea, and what State ſoever ſeeks by toleration to uphold it, muſt ſink with it, undoubredly. We have the providence of Chriſt freſh before our eyes, how he hath reſiſted all cunning plots and wit of man to bring in Popery, the toleration of Popery is a countermanding of Chriſts project, for it is ſaid, the Kingdomes of the world ſhall be our Lord Gods, and his Chriſts, and he ſhall reign for ever. Toleration of Popery doth uphold the King of Locuſts Kingdome, and the Lord JESUS ſaith, he that gathereth not with me, ſcattereth. CHRIST ſaith, come out of her my people, and toleration hinders their coming. The reverend Maſter Perkins, in his reformed Catholike, declareth the impoſſibility of reconciliation, and which was written of purpoſe againſt ſuch intendments, and many others have teſtified againſt ſuch State-abominations.

Yea, Chriſtian reformed States and Common-Weals, that have departed from Abaddons Kingdome, ſhould be well adviſed what treaties they make with the King of Locuſts Subjects. But by no means to yeild them, while ſuch aid of men or ammunition, not to receive from them any help,: It is beſt, that the reformed look to their own Common-Weals, States and polities. Let the holy ſtories of Aſa and Jeboſaphats Kingdome with Achabs Houſe be our inſtruction, as alſo the holy Scriptures that ſhew us the miſ-carriage of a maziah King of Judoh, 2 Ch • on. 25. & 18. & 19. and 1 King. 22. confer alſo Eſai. 30. &c. &c.

Let all Princes and Common Weals take heed of idolatrous and wicked weomen, there are wealthy, politike, and of high countenance: Such have cauſed much greif and trouble to the Church of God and the Republick, a common miſche if in moſt places, from Gen. 6. even to this day.

But godly gracious woemen that have in them the power of godlineſſe, to love the word of God in the holy Scriptures of the Prophers and Apoſtles, and to love the holy publick aſſemblies of Chriſt Jeſus, and be ſober, diſcreet, temperate, mercifull, meek, humble, chaſt, and be keepers at home, to train up their dear children in godly wayes, and to have a ſpeciall care that ſervants doe not corrupt their children (they have been an occaſion of much evill in children) alſo to be carefull in overſeeing and guiding the affairs of the houſe, eſpecially in the huſbands abſence, &c. Such are a Crown of glory to their husbands, the Common-Weal, Town, and Family.

I will tranſcribe a ſpeach out of Ioſephus, pertinent to this conference of Tirzana the Lady of Moab, which will alſo manifeſt the wickedneſſe of theſe apoſtating and perilous times, Ioſephus Lib. 4. chap. 6.

When Moſes, the faithfull ſervant of the Angel of the Covenant, the Son of God, was zealous againſt the Apoſtaſie of Iſrael eſpecially of the Tribe of Simeon for joyning themſelves to Baal-Pebor and ſeperating themſelves to that Shame, then Zimri to make a mutiny moſt audaciouſly uttered this ſpeach to Moſes.

Moſes, ſaith Zimri, uſe thine owne Laws, whereunto by long uſe thou haſt added ſtrength and confirmation, which hadſt not thou done, oft times ere this hadſt thou ſuffred puniſhment, and learnt to thine own miſery, that the Hebrews were not to be deluded; for my ſelfe, thou ſhalt never tie me to thy tyrannicall decrees, for hitherto haſt thou endeavoured nought elſe but under pretext of Law and Religion, to bring us into ſervitude and ſubjection, and thy ſelfe by thy ſubtle and ſiniſter means to honor and ſoveraignty, taking from us the pleaſures and liberties of our lives (things that belong to free men, and ſuch as appertaine or live not under any mans government.) For this ſhould be worſe then an Egyptian thraldome, to puniſh every man by thy Laws,, according to thine own pleaſure, whereas thou thy ſelfe art more worthy to be puniſhed, in that thou diſannulleſt that thing that is approved by all mens conſent, and deſireſt that thy decrees ſhould be of more force then all the reſolutions of all other mortal men whatſoever. But I (as touching that which I doe) in that I ſuppoſe it to be wel done, am not affraid to confeſſe in this Aſſembly; namely, That I have taken a ſtranger to wife, thou heareſt mine actions, from mine own mouth, as from a free and reſolute man, neither doe I deſire that they ſhould be hidden, I likewiſe ſacrifice to the Gods contrary to our cuſtome, becauſe I ſuppoſe it to be both juſt and neceſſary, that from many I ſeek the truth, and not (depending as it were upon a tyrany, or living there under) to build my faith upon one onely, for no man ſhall pleaſe me that will have more intereſt in my actions then my ſelfe. Dear and beloved Reader this expreſſeth the uncleane and vile ſpirit of Satan in theſe evill dayes.

CHAP. XXXII.

Breif conſiderations about Sheol, Gehenna, and eſpecially about Hades, as it relates to the Article of the Creed he deſcended into Hell.

BEloved Reader, there hath been in ſome places, not a little ſtir about the ſufferings of our Lord, which doubtleſſe were marvellous great, even greater then can well be expreſſed: But yet unleſſe a man will ſay as ſome ſay, that he ſuffred the very Eſſentiall Torments of Hell, they will account ſuch little better then Heretiques.

The very firſt occaſion of his aſſertion, was as I conceive from the miſ-underſtanding of the holy Article of the Creed, commonly called the Apoſtles Creed, which ſpeaks thus in the originall Greek, K 〈 in non-Latin alphabet 〉 , in Latine, deſcendi ad infe • os, in Engliſh he deſcend • d into Hell: But this Latine and Engliſh Tranſlation doe come much ſhort of the large ſence and meaning o • the originall Greek, I meane the ſaid Tranſlations do not fully expreſſe the large elegant meaning of the Greek word Hades, as it ought to be underſtood, and therefore from this barren and bad Tranſlation, ſundry erroneous Expoſitions have been broached by ſundry Authors which hath filled moſt Churches with much trouble.

1. The controverſy between Doctor Bilſon and Maſter Broughton was this, Whither the holy ſoul of our Lord Chriſt went at his death, hence to Hell or hence to Heaven, Doctor Bilſon after much ſweat, and labor for his journey to Hell, at laſt concludes thus in his Sermons, p. 219. we have no warrant in the word of God ſo to faſten Chriſts ſoul unto Hell for the time of his death, but that it might be in paradiſe before it deſcended to Hell.

2. On the other hand there are ſome learned men (not all) and ſome Churches (not all) that expound this Article of Chriſts ſuffering the eſſentiall Torments of Hell in his ſoul in the Garden, and on the Croſſe.

Now that we may attaine to a true underſtanding of the Article, we may do well to conſider the Termes Sheol, Gehenna, and Hades.

1. The word Sheol is onely Hebrew, and it hath ſeverall exceptions, of which ſee Ainſ. in Gen. 37.35. & in Pſ. 16.10. and in ſundry other Authors alſo. 2. As for the terme Gehenna tis a dialect from the Hebrew, and 〈◊〉 ſignifies properly and only the place of Torment, for in all the New Teſtament it is ever taken in that ſence, in Mat. 5. Ma • . 9. Luk. 12.5. &c. 3. As for Hades: It is very needfull that light may ſhine in our pathes to conſider well in what ſence it is uſed in the New Teſtament, and in what ſence it muſt be taken in the Creed.

It is noted by Mr. Bro and Mr. Robert Wilmos, and by ſome others alſo that Hades hath theſe three principall ſignifications.

1. It ſignifies death to the perſon, or deſtruction to things. 2. It ſignifies the grave to the dead body. 3. It ſignifies the world un-ſeen, namely the world of ſouls to the ſouls that are ſeperated fron. he body, without diſtinction of joy or ſorrow, that muſt be gathered from the perſon and his cauſe, whether it be good or bad, and therefore Hades is not alwayes uſed properly, and only for the place of Torment to all departed ſouls, but it hath two parts, the one is a happy part for all the godly, and the other is a moſt miſerable part for all the wicked that dye in their ſins.

1. Hades doth ſignifie death to the perſon, or deſtruction to things, as in Mat. 11.23. Thou Capernaum which art exalted to Heaven ſhalt be brought downe to Hades, that is to the loweſt Earth, this City was deſtroyed by the Juſtice of God, becauſe they deſpiſed the dayes of the Son of man, and did not regard his bleſſed viſitation, although he was much converſant both in preaching and working miracles among them, ſo that now there is but a little remainder of it left, as Sir Walter Raleigh excellently ſhews in P. 347. The words of Chriſt doé ſhew the once greatneſſe of that City both in temporall and ſpirituall reſpects: It was one of the principall Cities of Decapolis, and the metropolis of Galilee, and though ſome marks of this Cities magnificence were ſeen in Saint Jeroms time, it being then a reaſonable Burge or Towne, yet thoſe that have ſeen it ſince (as Brochard, Bradeinbech, and Saliniac) affirm that it conſiſted but of ſix poore Fiſhermens Houſes, and thus it hath pleaſed God by his providence to direct that Hiſtories ſhould ſhew the ſad event of Chriſts propheticall threatning, and in this ſence Sheol is alſo uſed in Num. 16.33. for the death and deſtruction of perſons and things.

2. Hades in Mat. 16.18. doth meane 'eath to the perſon as the ſcope of the place doth beſt bear it, and by the Gates of Hades is meant a cruell and violent death which ſhould be inflicted by the Roman perſecuting Emperors, & after them by the Popes & by the Subſtitutes of each, that ſhould have power to fit in the Gates of Judgement, to condemne to death by greivous tortures, all thoſe that did build their faith on the Rock, Chriſt, as Peter did, and for ſaying as he did, Thou art Chriſt the Son of the living God, on this Rock Chriſt (faith Chriſt) I will build my Church, ſo that the Gates of Hades ſhall not by any ſentence or torture of death prevaile againſt them to extinguiſh them.

1. Hades is uſed to ſignifie the grave to the dead bodies, 1 Cor. 15. 55. O death where is thy ſting, O Hades where is thy victory, Hades in this place, faith Maſter Bro. in Exp. Anti. P. 15. Is the holy bodies lodging.

2. In Act. 2.27. Thou wilt not Jeave me or my vitall ſoul in (Hades) the Grave that it ſhould corrupt (as other mens bodies do in that ſpace of time) before it was raiſed.

3. In Apoc. 6 8. death ſat on a pale Horſe, and Hades followed him, now that which follows death muſt needs be the grave to the body called Hades, and in that reſpect Maſter Bro. in Apoc. 56. calls Hades the gulfe of the grave, and ſaith he in P. 165. A gulfe of a grave was opened, to ſhew how the Caſa • s warred and periſhed miſerably three hundred years with their great Armies, and ſuch a Sheol, Grave, or great Buriall is ſpoke of in Eze. 39.11. and in Eſ. 14. which places the Seventy tranſlate Sheol by Hades, and ſo Hades hath as wide a mouth as, Sheol, and therefore in Apoc. 6.8. death rides on a pale Horſe to haſten the death of perſecutors in aboundance, and that Hades the grave follows death, and therefore the Seventy tranſlate Sheol in Pro. 30, 15. by Hades the grave as being one of the three things that ſaith It is not enough, and in Pro. 27.20 Sheol and deſtruction are never full, in which place the Seventy have Hades.

3. Hades ſignifies the world un-ſeen, or the world of ſouls to the ſouls that are ſeperated from the body, without diſtinction of joy or ſorrow, but as it may be gathered from the qualification of the perſon and his cauſe.

The Apoſtle Peter in Act. 2. was to prove the Reſurrection of Chriſt from death to life againſt the Saduces, he did not diſpute of the ſecond death, nor of a journey to Hell (as many underſtand Hell) nor of ſuffering Hell Torments in his ſoul, as ſome doe alſo underſtand Hell in Act. 2. for if he had ſo diſputed with the Saduces. (which were many in thoſe dayes) he had diſputed beſides the queſtion, which was about the Reſurrection of his dead body, and it may alſo be a grei • e unto us that ſuch an Heavenly Article of our Chriſtan faith, as is the immortality of the ſouls: paſſing from the dead body to the joys of God, ſhould be ſo much miſ-interpreted as hath been and yet is in ſome Churches in the aforeſaid un-ſound ſences.

The holy rational ſoul of the Lord Jeſus Chriſt at his death went to the happy part of Hades, namely to that part of it, that is called Paradiſe. The rich mans ſoul at his death went likewiſe to Hades, but yet it was to that part of it that is called Gehenna, to torments in the lake of fire. 'Abrahams Boſome was in Hades, and the rich man was alſo in Hades, and there Abraham, and the rich man ſpake to each other, which ſheweth that they were in the ſame world of ſouls, though in ſeveral diſtinct lots, and it is evident by Eſ. 66. that the godly and the wicked kn • w one the others caſe, therefore we are not to think, that Hades is low in the earth. It would be ridiculous, that in a Dialogue one ſhould talk with another above his head millions of miles, ſee Bro. in Rep. 11, 12, 13.

All ſouls aſcend to Gods Throne, Eccl 3. and 12 yea even the wicked aſcend to Gods Throne, in the proper term of aſcending, and have their lot there before the Throne of God, and in the preſence of the juſt, and are tormented in the preſence of the holy angels, and in the preſence of the Lamb, Apoc. 14. theſe places ſhew that the place of joy and the place of torment are in ſight and ſome near diſtance to each other, and that Hades is the generall term of them both. Hence therefore I conclude, that it is the perſon, and his cauſe, that muſt interpret the word Hades, as it reſpects the departed ſoul, either for j • y or ſorrow, either for heaven or hell. I may exemplifie my meaning by this ſimilitude: Traitors go from Weſtminſter to the Tower of London, and ſo do faithfull State. 〈◊〉 men alſo, but traitors and proditors go to priſons and torments in the Tower: and ſo alſo faithfull States men go to the Tower, but they go to the pleaſant chambers, and gardens in the Tower: ſo in like ſort all godly ſouls go to Hades, but they go to the pleaſant places of Paradiſe in Hades, in the unſeen world of ſouls, but the wicked when they die, their ſouls go to the dark places of torment in Hades, in the unſeen world of ſouls, and in this ſenſe alſo Hades is alſo uſed in heathen authors, and in ſome Greek Fathers, being rightly alledged as it hath been well obſerved by Dr. Ligh • foot in Acts 2. and by M. Bro who hath alſo obſerved, that in no Greek author, nor in a • l the new Teſtament, Hades doth onely and properly ſignifie the place of torment, So in Philemons Jamb • i • ks, two paths are in Hades, one of the righteous, the other of the wicked.

4. The Reader may pleaſe to take notice, that in theſe interpritations. & explications, I have not run without good company, but learned men and Churches that have ſuffered much for the truth of the Goſpel, have thus thought, taught, and written: P. Martin, and M. Buce • , that held the ſtern of Religion in the dayes of King E. ward the ſixth; The firſt at Oxford, and the other at Cambridge. Theſe two godly men, were as good Divines as the world ſaw for a 1000 years (as it is teſtified by Mr. Bro in a Treatiſe of the Article printed 1599) they brought into our native Countrey the Zurick Confeſſion, which was allowed by King Edward the ſixth, and by Queen Elizabeth.

The Confeſſion is in theſe words.

Per inferos intelligimu • , non locum ſupplicis deſignatum impiis, ſed, defunct • s ſideles, quemadmodum per ſuperas • dbuc ſup • r ſt • es in vita; proi • de anima Chriſti deſcondi • ad inferos, id eſt delat • eſt in ſinum Abrak • , in qua collects fu • runt omnes d functi fideles: ergo cum lat • oni ſecum crucifixo dixit, Hodie er • s mecum in Paradiſo, promiſit ei conſortium vita, & beatorum ſpiritum, Licet enim Dominus deſcend • ſ • e dic • tur, fit tamen, ex more •• quendi. Confitemur in hus articul • animas eſſe immortales, • aſque p • otinus a morte • o • porealy anſi • e ad vitam.

And the right Reverend Mr. Hen. Bullenger, the godly Tigu • ine Profeſſor doth record this very Confeſſion on the Article of Chriſts deſcent, as it is to be ſeen in his ſeventh Sermon, in his firſt Decade towards the latter end of that Sermon. I acknowledge that I never ſaw the Zurick Confeſſion, but as I find it recorded in other mens writings, but that of Reverend Bullenge • is tranſlated into Engliſh, and printed many years ago.

His words tranſlated run thus.

By (Hades) Hell, we underſtand not the place of puniſhment appointted for the wicked, but (the place) of the faithfull that are departed, even as alſo by the higher parts, we underſtand them that are yet remaining alive: wherefore the ſoul of Chriſt deſcended inro hell, that is to ſay, it was carried into Abrahams boſome, wherein all the faithfull already departed were gathered together; therefore when he ſaid to the thief that was crucified with him, this day ſhalt thou be with me in Paradiſe, he promiſed him the fellowſhip of life, and of the bleſſed ſouls, &c.

And prefently after Bullenger calls this article, The article of the ſouls immortality, in this article (ſaith he) we confeſſe that the ſouls are immortall, and that immediately after death they do paſſe to life, and this he ſpeaks of all the Saints that have died in the faith of Chriſt from the beginning of the world.

5. I find that many learned men of our native Countrey have and do wave (as evil) the tranſlation, He deſcended into hell, and do hold the two former interpretations to be impertinent to the true ſcope of it, and I believe that more and more will do ſo daily, unleſſe ſuch as be too careleſſe in taking the pains of the mind to ſearch into the true knowledge of the things of God, for indeed many Students care for no more, but what they have received by Tradition.

6. There is a Dictionary, that is called Portus Dictionary, and another little book a kind of Dictionary, called • lementa Graeca, which ſhew that Hades (among other acceptations) doth ſignifie heaven as well as hell, and ſome learned do record, that in the Macedonian Greek dialect, children are taught to pray, Our Father which art in Hades. Alſo there is another little book of 22 pages, put forth lately in Engliſh by a godly learned man, e • tituled, Of the Article of our Creed. Chriſt deſcended to Hades, or ad inferos. This little Treatiſe will much help to guide common Readers on this Subject.

7. It is very uſefull for the godly Reader, to be well acquainted with the ſeverall phraſes of the holy Scripture, and in ſpeciall of the term ſoul the Reader may ſee the various acceptations of it, in Ainſworths Tables, after his tranſlation of the five books of M • ſes.

He ſheweth that the term ſoul is taken.

1. For our naturall eſtate, Gen. 2.7. 2. For perſon, Gen. 12 5. 3. For life, Gen. 19.17. 4. For mind of will, Oen. 23.8. 5. For Ege, tis, ille, I, thou, he Gen. 17.4 6. For ones ſelf, Deut. 4.9. 7. For a dead body, Levit. 19.28.

8. The word tranſlated deſcended in the Creed, is of great uſe to be rightly underſtood, for in that place it doth not mean a going down, but it means onely a paſſage from one place to another, as they may eaſily obſerve that have but a little skill in the Greek Concordance to the new Teſtament,

Alſo it is to be noted that the Pronoun ille, he, ſpoken of the perſon, muſt yet be underſtood of the Soul in this Article. He, i. e. his ſoul paſſed from his body to Hades, to Paradiſe, to heaven, to God. Again, it is ſpoken of the perſon, he roſe from the dead the third day, this muſt be underſtood of the body.

Some Objections anſwered.

Objection 1. He was crucified, dead, and buried, and went to Hades, (to the unſeen world) The third day he aroſe from the dead, and he aſcended into heaven.

Whence ſome object, that then Chriſt aſcended twice, which is not likely, ſay they, that there ſhould be ſuch a Taut • l • gie in ſo ſhort an Abridgement of the faith.

Anſwer, Is it not great pity that we ſhould be educated in the Articles of our faith, as to make ſuch an ignorant Objection, as this? I grant, that Chriſt aſcended twice, but yet it was in two differing ſorts, as it is expreſſed in two ſeverall Articles of our faith.

1. In his holy rationall ſoul, onely when he died on the Croſſe, and that paſſed from his body immediately to Hades, or to the unſeen world of ſouls, and in thoſe dayes it was heedfull to profeſſe this Article of the ſouls immortality, as an Article of the faith, becauſe of the Sadducean Tenent.

2. Forty dayes after his Reſurrection, he aſcended into heaven, both in ſoul and body together, as the firſt fruits of them that ſleep, 1 Cor. 15. 30. And thus you ſee a neceſſity, that the Articles of our faith, ſhould profeſſe his aſcending twice in theſe two differing ſorts.

Objection 2.

Some do ſcoffingly object, becauſe we make Chriſt to bleſſe God in Pſal. 16.10. and in Acts 2.27, becauſe he would not leave his ſoul in Sheol, or in Hades.

Anſwer, 1. I have fo • merly, ſhewed, that Nepheſh, which we tranſlate ſoul in Pſal. 16. muſt be underſtood of his vitall ſoul, and not of his rationall ſoul.

But ſuppoſe it were meant of his rationall ſoul, yet it is not to be ſcoffed at, that he ſhould bleſſe God for not leaving his ſoul in Hades heaven, till his body ſaw corruption, C • riſtopher Carlile in his Deſcent, ſhews in page 47 48. That ſouls in joy have an earneſt affection to be united to their dead bodies, that ſo they may both together partake of the ſame glory, and Weams in his Portraiture, Pag. 33.34. ſpeaks juſt to the ſame effect.

Objection 3.

Some object, that many Creeds have left out this Article, and thence they conclude that it is but a ſuppoſitious Article.

Anſw. 1. * Is it not ſtrange, that any ſhould be ſo far blinded as to think that the pen man of the Creed ſhould ſpeak of the crucifying death and buriall of the Lords body, and yet ſhould omit to record the immortall ſtate of his holy and precious ſoul? when he ſent out his Spirit into the hands of his heavenly Father, ſ • eing there were ſo many Sadduces living in thoſe ancient dayes, that denied the immortality of the rationall ſou?

2. Some reaſons may alſo be rendered why ſome Creeds might after a while leave it our.

1. when the immortall ſtate of the ſoul was generally believed and not doubted of it might be left out. 2. When other tongues could not find a fit word that could attain to the large ſenſe and elegancy of the Greek word Hades, then the learned, ſeeing it might be miſ underſtood, might in wiſdome rather chooſe to leave it out. 3. When the myſterie of iniquity did ſo increaſe, that Chriſtendome was darkned by the ſmoke of the Pit, as hath been touched from Apoc. 9. and that learning was grown ſo weak, that moſt did not know whether the ſoul of man did aſcend, or deſcend, or whither the godly ſoul went after death, I ſay when the holy doctrine was ſo exceedingly darkned a • it was in the 10, 11, 12, 13, 14, and 15 Centuries, and that the Article of deſcending to hell was ſo corruptly expounded then alſo, ſome learned of latter times might leave it our, as they did in former times, for the former Reaſon.

Theſe things I thought neceſſary to adviſe the Reader of, becauſe not many, though ſome have written of this Subject, I thought it my duty therefore to adde theſe Conſiderations for the benefit of the godly and ſtudious Reader, and I hope that my endeavour will not be in vain in the Lord.

CHAP. XXXIII

Of the Phraſe of Abrahams Boſome.

THis Phraſe, The Boſome of Abraham, did ariſe, and was made familiar (as I ſuppoſe) by the faithfull Hebrew Rabbins before our Lords dayes, upon this Conſideration.

1. The Covenant of God in Chriſt was made with Abraham, and his Seed, that in his Seed all nations ſhould be bleſſed, and thereupon ſuch as deſired to be partakers of that bleſſedneſſe, muſt be of Abrahams faith, and muſt teſtifie their deſire by receiving Circumciſion, the Seal of that Covenant, and then they were alſo received into his houſe, or into his Church, and ſo they were as it were nouriſhed in Abrahams Boſome, where they were nouriſhed by Gods Ordinances, and ſo Abraham was very hoſpital to all, but eſpecially to them that were of the houſhold of his faith; he received and nouriſhed ſuch, not onely with temporall, but with ſpiritual food, he taught them the way of God in Chriſt, and inſtructed them in the true meaning of his Commandements, Statutes and Laws, all which Abraham obſerved and kept, and he is commended of God therefore in Gen. 26.5. and long before this, God ſaid of Abraham, I know him, that he will command his ſons and his houſe after him, that they ſhall keep the way of the Lord, that is, the true Religion, faith and obedience, preſcribed for men to walk in, as in Gen. 18, 19. compared with Acts 18.25, 26. Deut. 8.6. and 10, 12. and therefore all the faithfull of his houſe might at their death expect to be made partakers with him of the heavenly City, which God had prepared for them, and therefore when they died, they might ſtill be ſaid to be in Abrahams Boſome; for all the faithfull, whether they continue alive in this world, or depart this life in the faith of Abraham, are called Abrahams children, and therefore when they die their ſpirits go to Paradiſe, to Abrahams Boſome. In like ſort, the faithfull being yet abiding here in this valley of tears, are ſaid to ſit in heavenly places, and to eat and drink with Abraham, Iſaac, and Jacob, in the Kingdome of God, Mat. 8. and in this reſpect all the godly, whether living or dying are called Abrahams children, cheriſhed as it were in his Boſome, family, and Church, both militant and triumphant.

2. The holy Patriarch Abraham was ſo highly honoured of God, that he is called the father of the faithfull, and the heir of the world, Rom. 4 12.13, 16. ſo then his houſe was the Boſome of the Church, into which he received all that profeſſed the true faith for almoſt 2000 years, and in this reſpect, the eternall and bleſſed eſtate of the faithfull, might well be called the Boſome of Abraham.

3. That Parable of the rich man in Hades in torments, and of Lazarus Soul that was carried by the Angels into Abrahams Boſome, in Luke 16.19, &c. Was ſpoken to the unbelieving Jews and Phariſees and Sa • duces, eſpecially to ſuch as were contemners of Abrahams faith, and cared not for the dayes of the Son of Man, and therefore they were not glad to ſee his day, as their Father Abraham did and was glad, but inſtead thereof they deſpiſed and diſdained ſuch as were godly Eleazars whoſe hope and help Chriſt is, and that he will ſend his Angels at their death to carrie their ſouls into the happie part of Hades, to Abrahams Boſome, where note that Lazarus and Eleazar, Faithfull factors in far countries, for their Maſters need not fear to be called home: ſo the great Lord and houſholder, when the ſervonts are called to give account of their trading by the Talents they received, we know what the Lrd will ſay to them that can give a good account, Ma • . 25. are but one name, though differing in Dialect.

4. Let me yet give the godly Reader, one lift more to the placing of their ſouls in Abrahams Boſome when they come to die: Remember that the Lord God our heavenly Father. The Lord God our heavenly Father hath but one Familie, part of it is in the heavens, and part of it in the earth, and when any one of his ſervants have finiſhed their factorage, Phil. 3.20. (their Politeuma) among that part of the Familie on earth, then he ſends for them home to the other part of the Familie that is in heaven (all the faithfull for the dayes of the old Teſtament are ſo called) And ſo the Apoſtle, Paul finiſhing his courſe, he went to receive his Crown in the Kingdome of the Father. So Peter the Apoſtle, 1 Pet. 1, 2.3, 4. 2 Pet. 1. therefore let us ſtrive for the prize of the high calling of God in Chriſt Jeſus, that when we think or ſpeak of death, or are near to the approaching to it, we may be without much diſturbance in mind or heart, as Abraham, Iſaac, Jacob, David, &c. Delight in the ſtories of the faithfull, that ye may be more transformed. This made the Saints to ſay, Why ſhould I fear in the evil day, when our iniquities ſhall compaſse us about, and trip up our heels unto death; for God will redeem us from the power of the grave, for he ſhall receive us to himſelf, to Abrahams Boſome, Pſal. 49. Chriſt, the ſecond Adam, the Lord from heaven, hath deſtroyed death, and him that had the power of death, he hath opened the gates of death, and himſelf hath paſſed through them, to deliver the children of God from the guilt and bondage of ſinne, and from the fear of death, unto which we are ſubject. Chriſt our life is our juſtification, for he hath freed us from the ſting of ſinne by his precious death and Sacrifice,The Law the ſtrength of ſin, Gen. 2.17. and 3.19. and although the curſe of the Law is the ſtrength of ſinne, yet he hath fulfilled the Law for us, and ſo became a moſt perfect Mediatour for us; For ſuch an high Sacrificer and Mediatour it became us to have, who was holy, harmleſſe, undefiled, ſeparate from ſinners, and made higher than the heavens. Again, death is but an harbenger to bring us to Chriſt, it is ſaid, that death is ours, its our ſervant for our good. Again it is ſaid, that Chriſt is our life, and therefore death muſt needs be our advantage,2 Cor. 3.12. Phil. 1.21. and therefore we ſhould not be troubled at that which is ſo advantagious to us, we cannot live holily, righteouſly, and comfortably, unleſſe we live above the fear of death, 1 Cor. 15 34.58. 2 Cor. 5 15. to be well inſtructed in this point, is a point of great wiſdome, Moſes prized it at a high rate, when he prayed, Teach us to number our dayes, that we may apply our heartes to wiſdome, namely to be prepared for death, and Salomon doth exhort us ſaying, Remember thy Creatour in the dayes of thy youth, before the evil dayes come upon thee, Ezech. 12. This wiſdome is to be valued above gold and ſilver, and the moſt precious Jewels of the earth, but it is wonderfull how averſe our hearts are by nature from the practiſe of this heavenly wiſdome, we commonly put off the thought of our death, untill the Lord bring upon us bruiſing miſeries, and then we begin to think of God and Chriſt, and of death, as it is ſaid, Deſtruction and Death ſay we have heard of the fame of this wiſdome with our ears, and when men come to the doores of death, then is this wiſdome of ſome fame with men, then they ſend for a godly Miniſter, or for a godly neighbour, whoſe perſon it may be they hated in the time of their health, and abhorred his teaching with their godly counſels.

Death was a terror indeed to Ariſtot • e, though a wiſe and great Philoſopher, and to all ſuch Job doth call it the King of terrours, that ſpeech of Bildad in Job 18. doth import, that God is a juſt God, to whom all ſouls muſt aſcend to have their judgement, and ſo in 2 Cor. 5. knowing the terror of the Lord, &c This made that moſt miſerable Cardinal to ſay, that he had rather loſe his part in Paradiſe, then his part in Paris.

But let all the godly be ſtill mindful, that though they depart from their Families hereon earth, yet they ſhall ſtill continue to be of Gods family, they go from brethren and ſiſters here, to brethren and ſiſters there, and above all remember the dying, or rather the living words of the Lord Jeſus the night before his death, Job. 13.14, 15, 16, and 17, chapters, Oh the ineffable love and care of our bleſſed Mediatour for his apoſtles, and for all his faithfull ſervants to the end of the world.

CHAP. XXXIV.

Some Propoſitions and Expoſtulations concerning the true nature of Chriſts Sufferings.

1. BEloved Reader, we are yet further preſſed, and orthodox Churches are called up as Troopers againſt us (about the true nature of Chriſts ſufferings) we acknowledge that the very remembrance of them is reverend, and doth joy us, not annoy us. I know we ſhall not fight but treat: for they may perceive that we have otthodox Churches with us, and as learned Leaders though perhaps not ſo many: That is not much materiall, for the book of God muſt lie between them and us, and they and we muſt ſearch the holy pages, that ſo by them we both may be compoſed.

2. It is to be lamented, that the Article of our Lords going to the joyes of God taught in 〈 in non-Latin alphabet 〉 , ſhould be taught people of ſuffering hell-torments, that when we ſhould be taught to underſtand Hades of heaven, we have been inſtructed to underſtand it of hell, but we hope it will be ſo no more, to put darkneſſe for light, and evil for good.

3. But now of latter times ſome learned ſeeing the native meaning of the greek in the Article, will neither juſtifie the tranſlation, nor the expoſition that is made upon it, and yet ſtill they do labour to make the matter good about hell-torments, and therefore they have endevoured by the Scriptures to fortifie that opinion, which how orthodoxly they have done, it is hoped men may have leave to examine, which if it be denied, then we ſhall transfer the infallibility of the Pontifician chair (juſtly decried) to them whom we know will not arrogate any ſuch thing.

4. Are Orthodox Churches ſo infallible in all things, may not godly learned men utter unſound Doctrines, and much miſcarry in matters of ſound judgement and application? It is poſſible they may. There were in times paſt three godly Divines, none like them now on the earth, yet they did not ſpeak of God right things, although they thought they ſpake in the behalf of God. I will tranſcribe what is ſpoken of them.

5. Hear now my reaſoning, and hearken to the pleading of my lips; will you ſpeak wickedly for God, and talk deceitfully for him? will ye accept his perſon? will ye contend for God? Is it good he ſhould ſearch you out? Job will tell us that it is not good to defend Gods cauſe with an error, pretending Religion. or as one mocketh another, do you ſo mock with him? He will ſurely reprove you, if you do ſecretly reſpect perſons. Shall not his excellency make you afraid, and his d • ead fall upon you? Your remembrances are like to aſhes, and your bodies to bodies of clay. Hold your peace, &c. Job 1 • .6, 7, 8, 9, 10, 11, 12, 13. They were holy men, and ſpoke moſt excellently, and we ſee by this, that though they exalted Gods holy juſtice in their applications, yet they ſpake not righteouſly, as Chriſt teſtifieth for the comfort of his ſervants, Job in chap. 42. Thus Job ſpake to his three friends, and we hope we ſpeak to friends, and we doubt not but they will remember that we ought not to have the faith our glorious Lord Jeſus Chriſt in reſpect of perſons.

6. And we hope our learned will ſay, as Elihu, What ſhall we ſay to him, for we cannot order our ſpeech by reaſon of darkneſſe, Job 37. and they will acknowledge they know in part, and propheſie in part, and we hope they wil not be angry, if we judge of what they ſay, the Apoſtle would not be angry, but ſaid, Judge ye what I ſay? 1 Cor. 10. and we hope they will not deny, but that they may know (we will not ſay, be inſtructed in) the way of Chriſt more perfectly.

7. May not godly Miniſters now ſpeak things not fitting about the ſufferings of our Lord and Saviour, as if any ſhall ſay, that he ſufferred the ſecond death, els we ſhould have ſuffered it: if any ſhall ſay, he ſuffered Hell torments for the ſame reaſon. If any ſhall ſay, that the Son of God was not Chriſt for a time, when he underwent the wrath of God. Alſo if any ſhall ſay, that in his agonie in the garden, or upon the Croſſe, he did enter the liſts to fight the great combate hand to hand with his angry Father, &c.&c. Are theſe ſpeeches, if any ſhall ſo ſay, the Dialect of the holy Spirit in his holy Scriptures which he hath conveyed unto us, by his infinite, good, and gracious providence?

Again, if ſome good men ſhall have theſe paſſages, that it was not the violence of his crucifying, that cut off his life, but the wrath and curſe of God ſwallowed up his ſpirit, and made his heart fail him, and that his ſoul left the body in that agonie. Thus, if any ſhall ſay, then one may inter, that he felt not the love of God his Father, before, he yielded the Spirit, but died in a cloud, but we are taught of God,Gen. 3.15. Pſal. 22 the cicle of ii. that when the Seed of the Serpent was ſo buſie in breaking the foot ſoal, piercing the hands and feet of the * morning Star, that he with an holy peaceable, and quiet ſpirit, as a ſheep dumb before the ſhearer committed the cauſe to him that judgeth righteouſly, and prayed, Father forgive them, for thy know not what they do. And it is ſaid in Pſal. 16. that he did alwayes behold the Lord his heavenly Father before him, and that he was ſtill at his right hand, that he could not be ſo moved, or diſturbed in ſoul as ſome talk. The world was made to ſhew principalities and powers, and thrones, and dominions, the contrary that he would rule all his ſouls affections, in an holy and glorious manner, and by that Juſtice make a new world, and that he the ſecond Adam had power over his affections more than ever the firſt Adam, he had power to trouble himſelf with grief and ſorrow, and to be affected with grief and ſufferings from others, and to rejoyce as he ſaw occaſion: he could rule his affections as he did the waves of the ſea, ſo far to go, and no further, ſuch an holy Majeſty appeared in all his Sufferings at all times, but eſpecially in his agonie in the garden, and ſufferings on the Croſſe. In all which he carried himſelf beyond the comprehenſion of men and angels. And this doth more appear, if we conſider the ſweet, heavenly and calm conference he had with the repenting thief on the Croſſe.

He that bade us poſſeſſe our ſouls in patience, that ſo in all afflictions we might enjoy our ſelves, he much more did enjoy himſelf by his patience and obedience, and as David in type ſaith, I waited patiently for the Lord, and he enclined his ear unto me, and ſaved him from the pit of tumultuous aſ flictions. So the Lord Jeſus was from the fear of death, Heb. 6▪ 5.7. Again he loved his enemies, and did good to them that hated him, and prayed for them, and bade us ſo to do, and to overcome evil with goodneſſe, thus the LORD ruled his affections, and gives us grace for grace ſo to do, as Stephen, &c.

And in that agonie in the garden there was an angel from heaven, ſtrengthening and comforting the humanity, ſo that he was neither forſaken (as ſome underſtand forſaken) of the Father, nor of the holy Angels, and if God had forſaken him, what Angel durſt come to comfort him? That we may better underſtand the term forſaken. The rich man (we know) was forſaken of God, for he was in torments under the ſecond death, and therefore he might not have ſo much as a drop of water to cool his luxurious palate, much leſſe might he have an holy Angel from heaven to comfort him: and it is moſt evident that Chriſt was not forſaken, for the holy Angel did not come from heaven to the Lord Jeſus without a commiſſion from the heavenly Father, to whom the humanity prayed, and therefore in the cloſure of his meritorious ſufferings, his heart rejoyced, and his tongue was glad, and being full of faith and comfort he ſaid, Father into thy hands I commend my ſpirit, and then he ſent out his Spirit from his Body.

10. Again, if ſome ſhall ſay, the wrath of God (as ſome underſtand wrath) killed Chriſt. We ſhould be well adviſed what paſſeth the doore of our lips; for Chriſt our holy Mediatour ſaid, I have power to lay down my life, J •• . 10.17.18. and have power to take it again This commiſſion or commandement, have I received from my Father, alſo he ſaid, As the Father knoweth me, ſo know I the Father, and lay down my life for the ſheep—therefore doth my Father love me, becauſe I lay down my life, that I may take it again, Joh 15. As the Father hath loved me, ſo have I loved you, continue ye in my love If ye keep my commandements, ye ſhall abide in my love, even as I have kept my Fathers commandements, and abide in his love, John 16. Ye ſhall be ſcattered every man to his own, and ſhall leave me alone, and yet I am not alone, becauſe the Father is with me. Theſe Scriptures and others are prevalent to make one think and believe that he was not under, the wrath and curſe of God in any reſpect or conſideration (as ſome underſtand wrath) not for one minute of an hour, for ſurely the Son of God our Lord Jeſus Chriſt was a moſt willing Mediatour and Redeemer, for us to God our Father, he gave himſelf a voluntary and free will offering to our heavenly Father for us, and therefore no force did ſeparate his ſoul from his body, but he did that act by his own power, as the formality of his Sacrifice.

11. Many Miniſters have ſome expreſſions about our Lords Sufferings, which many godly, and learned Divines have teſtified are not warrantable, for what are we duſt and aſhes to ſpeak of God and our Redeemer, and Mediatour, words not comely, but we all ſhould conſider, that a • Moſes ſpake nothing of his own mind, nor Chriſt in the fleſh, nor his Apoſtles from him, but what he taught to Moſes and the Prophets. So we ſhould all ſpeak from his holy Scriptures, ſound Doctrines, wholeſome Doctrines, plain and pregnant ſpeech, ſound and uncondemnable.

12. The aſſertion, that our Lord ſuffered hell-torments in this life, in his ſoul (or body) appeareth not true by any Scripture. True modeſty would look to Scripture phraſes in handling our Redemption. The ill tranſlation of the Article, and the bad interpretation of it, but eſpecially the miſtaking of the Greek 〈 in non-Latin alphabet 〉 , hath filled the Church of Chriſt with much trouble, and the ſmoke of the Pit, which hath troubled many mens eyes, hath alſo been a great occaſion thereof, but now the ſmoke is much vaniſhed, bleſſed be God.

13. Beloved Reader, we deſire to reverence his word by whom the world was made, his word is of ſufficient authority with us, and to that we through the ſtrength of Chriſt will cleave as to our life, & therein is theſe words, And the Bread that I will give is my fl • ſh, namely, that I will give (in ſacrifice) for the life of the world, Joh 6. And this is at large expounded, Heb. 9 But Chriſt being come, an high Prieſt of good things to come, by a greater and more perfect Tabernacle, not made with hands, I mean not of this building, neither by the blood of goats nor calves; but by his own blood he entered once into the holy place, having obtained eternall redemption for us. And it is alſo ſald, that without ſhedding blood is no remiſſion, and this is further amplified: How much more ſhall the blood of Chriſt, who through the eternal ſpirit offered himſelf without ſpot to God, purge your conſciences from dead works to ſerve the living God. And for this cauſe he is the Mediatour of the new Teſtament, that by the means of death (this is not the ſecond death) for the Redemption of the tranſgreſſions that were under the firſt Teſtament they which were called might receive the promiſe of the eternall inheritance. Chap. 10. By the which will we are ſanctified through the offering the body of IESUS Chriſt once for al, He. 10. And ſo he doth moſt ſweetly and confortably ſpeak in verſe. 19. 20, 21. and in deed all that Epiſtle doth open. Ioh. 6. moſt heavenly.

14 Againe, if Orthodox Churches (yea, the moſt Orthodox) are ſo infallible that our faith muſt be reſolved in part into their commentaries, expoſitions, &c. how cometh it to paſſe that ſome do differ in Church diſcipline from ſo many reformed Churches, both from Geneva, Zurick, Scotland, Low Countries, &c. that they neither ſcotize it with the Scot, nor Genevate it with the zealous Towne of Geneva, they fall, it may be, under reproof, in not agreeing with, but diſcording the judgement and practiſe of the beſt and reformed and Othodox Churches in diſcipline. And they had need to ſhew very good reaſons of their ſo diſſenting, or they are to blame, or elſe ſome may ſay, came the word of God out from them, or came it unto them only? yea, and may not others ſay ſo too of the beſt Orthodox Churches, came the word of God out from, or came it unto them only? that men muſt be judged by them. But the Holy Ghoſt hath charged us, in his cauſe, be not the Servants of men, 1. Cor. 7.

15. The Pontificians ſaid, that our fore. Fathers had the word of God from them, and therefore they did by Egyptian Bondage tye our Anceſtors to their Doctrines and Councils, and at laſt to the Pontifician chaire, and cauſed all Chriſts Witneſſes to mourne in Sack-cloah that would not obey their conſtitutions. But the Lord our God hath delivered us from that houſe of cruell bondage of myſticall Egypt. And Chriſt ſaith his Magiſtrates muſt not bring his people back againe to Egypt, Deut. 17.

16. We are of Japhets poſterity: And it is ſaid, God perſwade Japheth to dwell in the Tents of Sem. So that we muſt know Japheth our Father and his faithfull poſterity had their faith from Sems Tents, and not from the Tent, of the ſeaven Mountaine City of King Abaddons Kingdome. And this holy faith was taught to Japheths poſterity, by the Sons of Sem, the Prophets and Apoſtles. The Apoſtles and Diſciples taught this faith from the Scriptures of the Prophets, at the commandment of the everlaſting God, to the Romans, Corinthians, and Galatheans, Epheſians, Philippians, Coloſſians, Theſſalonians, and the other Churches of Aſia round about from Ieruſalem to Illiricum, and alſo to Dalmatia, Croatia, and doubtleſſe to Spaine, Rom. 15. And alſo to great Brittany, as ancient Hiſtories, and as Maſter Speeds chronicle declareth.

Therefore it is good for us to hearken to the counſells of the Scriptures of God, the ſureſt way is to conſult with them. It ſaith, aske for the old way, Ie • . 6. Againe it ſaith, he that knoweth God heareth the Apoſtles, 1 Ioh. 4. Againe we are built upon the Foundation of the Prophets and Apoſtles, Jeſus Chriſt himſelfe being the cheife corner Stone, Eph. 2. And againe for perfect reſolution, we are referred to the words of the holy Prophets, and commandments of the Apoſtles of our Lord and Saviour Jeſus Chriſt, 2 Pet. 3. And Iudas Thaddaus ſpeaks the ſame. And they all were the Sons of Sem. The Scriptures of the Prophets is the faith of the Nations, and it is ſaid often in the Apocalips that Chriſts Witneſſes ſuffered for the word of God, and the Teſtimony of Jeſus, with which orthodox Churches muſt have no vote granted to them to ſtand in competition for authority.

17. The Pontificians ſo dealt and deal that they will in ſhew at laſt yeeld honour to the Scriptures, ſo that we reſt in their Churches expoſition and determination, we ſuppoſe godly Chriſtians ſhould not be like them in ſuch tergiverſations.

Beloved Reader do not conceive that we diſ-eſteem and reject Orthodox Churches, or the writings of their godly Divines, no ſuch matter: But we highly prize them as moſt gracious mercies of Chriſt Jeſus our Lord, and as they by whom the Temple of God in the Heaven of the Church hath been opened, and the, Ark of his Teſtimony manifeſted. And as ſuch by whoſe voices, teaching and, praying, writings, and martyrdome, they have made ſuch a thunder in the Pontifician Ayre, that the ſmoake of the Pit is much vaniſhed, and a tenth part of Abaddons polity is fallen. And the great Angell of the Covenant, the Lord Jeſus Chriſt will ſtill ſend forth godly Teachers, that the whole Barth ſhall be lightned with his glory, Apot. 18. We may and ought to have them in godly and reſpectfull remembrance for their works ſake, both of them that are departed, and of thoſe that are yet living, though we make them not Lords of our faith.

18. I will yet-ſpeake a little more of that ſpeach which ſome affirme of Chriſt that he did combate with his Angry Father, ſhall the Son of God, faith that treatiſe, ſuffer the ſecond death for you? Shall he unchriſt himſelf, for a time for you? Shal he ſuffer Hel Torments for you?Treatiſe of ſac • ed divinity publiſhed by Mr. John Downame, in the yeare 1619. p. 1. 317. Shall the Son of God enter the liſts to fight the great combate hand to hand with his angry Father for you? God the Father to fight with God the Son: Is this good Orthodox Theoligie to be ſould or taught in Pulpits, or in Books to the people of God, doubtleſſe there is a deep ſilence of ſuch expreſſions in the Book of God. And from this time forwards, I hope our godly Teachers, will have the ſame deep ſilence, and make no ſtir, and utter plaine Doctrines and then our inventions will vaniſh.

1. I pray conſider it well, did the humanity of our bleſſed Saviour and Mediatour, cope or combate with the Divine nature of the God the Father? Alas! the humanity, though holy, yet it was but a finite creature created in time, and what is a finite creature to the infinite creator? The humane nature in a ſuch a caſe could not abide the leaſt touch of contradiction: But I ſuppoſe we muſt ſeriouſly conſider that the humanity did evermore from its conception ſubſiſt in the Divine nature of the ſecond perſon (by way of ſupport) elſe it could not have borne ſuch ſufferings as the holy Scriptures declare from the power of Satan, death, the grave and wicked men, ye • , elſe his oblation of himſelf had not been meritoriouſly ſatisfactory, and therefore it is a ſtrange ſaying that the ſecond perſon did combate with the firſt, for then the whole perſon of the Mediatour muſt combate if any combating, my heart, yea, whoſe heart would not tremble at ſuch ſpeaches as this?

2. Gen. 3.25. doth hold forth a declaration of a combate of enmity between the ſeed of the woeman (namely her ſpeciall ſeed Chriſt) and the ſeed of the Serpent, but no mention is made of any ſuch combate with God the Father, nor that the ſecond perſon ſhould combate with himſelfe; the humane with the divine nature: Theſ • Tenentes do jar much from the Divinity that was taught to our firſt Parents in Gen 3.15.

3 Is it not ſtrange Doctrine to affirme that the Lord Jeſus with the helpe of a holy Angell did combate with God, for in his Agony in Luk. 22.43. there was an Angel ſent from Heaven to ſtrengthen him.

4 Was it ever heard that a Mediator between two at variance, ſhould fight with the ſtronger oppoſite to bring him to agreement? ſome Teachers in teaching ſuch Doctrines muſt uſe ſome ſuch like ſtrange language.

5. The Lord Jeſus did commit his cauſe to him that judgeth righteouſly, 1. Pet. 2.23. This argueth (although the Divils inſtruments did in wrath and rage condemne him for a ſinfull malefactor, as all preſecutors did the Martyrs yet) that God the Father did not judge him for a ſinner, but juſtify him as one that was every way Innocent, therefore the Heavenly Father did not combate with his Son, for he committed himſelfe and his caſe to him as to a righteous judge.

6. The Martyrs in like ſort being Baptiſed with the Baptiſme of Chriſt in ſufferings, committed their caſe to their Heavenly Father, in Apoc. 6.10. And therefore as Gods eſſentiall curſe, Hell Torments, and the ſecond death, was not on the Martyrs in their ſufferings, ſo neither was it on the true and faithfull. Martyr the Lord Jeſus in his ſufferings.

CHAP. XXXV.

Obſervations upon that diſtinction which ſome make between the locall and penall Hell: which penall Hell ſome ſay Chriſt ſuffered.

1. SOme ſay that God can make a mans Hell here in this world, by which ſpeach they muſt meane (if they meane any thing to he point in diſpute) that God can ſo plague a man in this world that the will not bring him to eternall deſtruction in Gehenna in the world to come: I grant that the eternall Lord can do what he pleaſeth both in Heaven, Earth, Sea, and in all deep places, Pſ. 135.6.

2. The ſame eternall Lord can alſo make a Heaven for his children here in this world, and never bring them to everlaſting glory in Heaven, in the World to come: But Teachers, muſt not bring their own ſpeculations, let them be true ſeers to ſhew us the viſions of God from his word rightly expounded, even his Revelled will, for nothing elſe belongs to us and to our children.

3. The holy Scriptures tells us that there is an everlawing bleſſed eſtate for all Gods choſen not heare but in the Heavenly paradiſe, though each bleſſing is here begun by juſtification, is freedome from ſin, death, Satan; whence ariſeth peace and joy in the holy Ghoſt, the firſt fruites of the ſpirit: In like ſort there is a place appointed for the Reprobates, for their everlaſting torment not hear, but in Hell, in the world to come, hut yet man) times ſome of theſe Reprobates have, as it were the firſt fruites of Hell torments here, in this world, by an accuſing and tormenting conſcience, as Kain, Caligula, &c. but not the eſſentiall Torments of Hell till they come into the very place of Hell it ſelfe.

4. And yet ſome have ſaid that locall Hell is but a circumſtance, and that our Lord ſuffered penall Hell, though not in local Hell: In like ſort they may as well affirme that the glorious place of Heaven in the world to come is but a circumſtance, and ſo in this ſence all created things in reſpect of God are but circumſtances.

5. Is it well done to make this diſtinction and diviſion of a penal Hell from a local Hell, our old Engliſh Saxon word. Hell, will not manage this cauſe, neither for Plaintiff nor Defendant.

It is not Hades unto which our Engliſh Saxon word doth not anſwer but Gehenna, that Eccleſiaſticks muſt cleare about our Lords ſufferings for all the Saints do in one kind or other undergoe Hades in this world, and ſo our Lord did undergoe Hades in two of its ſignifications, namely firſt in the death of his humanity, and then after that death he was put in Hades the grave, and thirdly the wicked Eccleſia of he Council was a Gate of Hades to him, and ſo in like ſort all wicked Courts are Gates of Hades: to the Godly Martyrs, & therefore ſuch Courts are in Mat. 16. called the Gates of Hades, godly Martyrs muſt remember when they are going to ſuch Courts that they are going to the Gates of Hades, and yet they muſt incourage themſelves, and one another, with that ſpeach which Chriſt ſpake by his Spirit to the Churches in Apoc. 1. Fear not I have the Keyes of Hades and death, and that he ſhewed in his own Reſurrection, and will one day in ours, ſo then perſecuting Tyrants, have not power ſimply over the bodies of the godly, they could not retain Peters body in Priſon, Act. 12. nor the bodies of Paul and Sylas, Act. 16, Chriſt did not as yet grant leave to their perſecutors to turn the Keye to let them into Hades, though afterwards he did, Steven and James were the firſt Martyrs of the New Teſtament that were ſent to Hades, and Chriſt Jeſus was the laſt great Martyr of the Old Teſtament whom they ſent to Hades, for the old Teſtament was not diſannulled, but by his death.

6. It is a great comfort that perſecuting Tyrants can ſend the godly no further but to Hades, they cannot ſend them to Gehenna, and if our Eccleſiaſticks will Reſt hear, we will, with good will, joyne with them both our hands and heart, that Chriſt Jeſus under-went a penall Hades in this world: But I ſuppoſe they mean further matter, or elſe they mean nothing, as indeed their meaning in this diſtinction wil come to nothing.

7. This then I conceive is the ſtate of the queſtion, Whether there is a penall Gehenna in this world out of locall Gehenna in the world to come: I ſay that Gods bleſſed Book doth not ſhew this, and if any ſhall yet affirme it, we muſt be bold to ſay it is but a dreame, not the Revelation of God, which evidently ſheweth that penal Gehenna is in locall Gehenna.

8. Let theſe Scriptures be dilligently marked for the place and puniſhment of Gehenna, Mat 5.22.29.30. Mat. 23. Mar. 9.43.45.47. Luk. 12.5. And now compare theſe Scriptures with the caſe of our Lords ſufferings, whether any ſparke of the penall fire of Gehenna fell upon his ſoul or body? or whether that curſed worme did ever gnaw one minute of an houre on his ſpotleſſe ſoul, as ſome dread not to affirme.

9. Hence the Reader may ſee the neceſſity of a right tranſlation and expoſition of the words Hades, Gehenna, &c. the learned keep the tearm Amen in all Tranſlations, and many Greek words are commonly underſtood, and how full is the Engliſh of Latine words, ſee H. Bro. in L. Fam. 60.

10. Obſerve that in all the Evangeliſts, the holy Spirit doth not change phraſes (as in other paſſages he doth) to put Hades for Gehenna, or Gehenna for Hades, neither is Hades taken properly and only in all the New Teſtament, for the cale of Reprobates: But ſtill the perſon and his cauſe muſt judge of the matter where Paradiſe in Hades is the lot of the godly and Gehenna in Hades is the lot of the wicked.

11. Shall we ſay we deale worſe then Papiſts about the holy Article of the Creed, they ſay the Lord went to H • ll to Triumph over the Devills and not to ſuffer: Let all the godly put away this miſ-interpretation of that holy Article, firſt, that Chriſt went to Hell only to Triumph over the Devils, and ſecondly, that pore jejune diſtinction (which doth not honor but diſhonor the pen of a godly Scholler) of our Lords ſuffering Hell Torments in a penall Hell out of the locall Hell.

CHAP. XXXVI.

Obſervations on the ſecond Death which ſome ſay Chriſt ſuffered.

1. THE Lord Jeſus did not undergoe wrath as ſome underſtand it, of the Eſſentiall wrath of God, which alſo they tearme the ſecond death, muſt not we underſtand that whatſoever is in God is God touching the holy deity; and therefore as God is love, that is eſſentiall love, ſo his wrath is eſſentiall wrath, and can we ſay that Gods eſſentiall love was ever on Chriſt, and therefore he is called his beloved Son or the Son of his love, Joh. 15.10. Act 2 25. yea, and that God loved him to the end as he loved the Breathren, Joh. 4.

2. When he was in that moſt lad agony, in the Garden, there was an Angel ſent from Heaven to ſtrengthen him, which doth evidence that he was not then under the ſecond death, nor under eſſentiall wrath, for then it had been impoſſible for any Angell, or for all the Angels in Heaven to ſtrengthen him or ſupport him.

3. If he had ſuffered the ſecond death which is indeed the effect of the eſſentiall wrath of God, he could not have ſaid My God my God, why doſt thou leave me, and, O my Father if it be poſſible let this cup paſſe, and Father forgive them, and Father into thy hands I commend my Spirit, neither could it be ſaid that he did alwayes behold the Lord at his right hand (as a loving Father) Act. 2. and that he did abide in the love of his Father, Joh. 10.

4. When did the Lord Jeſus ſuffer the ſecond death? was it before he dyed the firſt death, or after, or did he ſuffer both deaths together? if you ſay yea, then give me leave to ask who told you ſo, did the Apoſtles at the commandment of the everlaſting God? Preach that Doctrine out of the Scriptures of the Prophets for the obedience of faith? ſhew that Scripture evidence by Scripture rightly expounded, or did he ſuff •• the ſecond death after the firſt?

5. When and where did the Lord of glory ſuffer the ſecond death? if you propheſy to the going down of the Sun there will be no anſwer, many Miniſters will have the Lord to ſuffer the ſecond death before the firſt, or in, and with the firſt: They muſt exerciſe their wit (but there is no Divine Revelation) what to affirme, leaſt their imaginary Doctrine be loſt.

6. We muſt know and that by Divine Revelation, that as there is a firſt death, ſo there is a ſecond death, and that the ſecond death muſt be after the firſt, or elſe if we by our wit and learning will affirme the contrary, we ſhall deſtroy Gods order, but no accuteneſſe of wit or learning ſhall ever be able to doe that; what! ſhall mans ſubtill wit nullifie the order of nature, of firſt and ſecond, and the order of Divine Revelation which ſheweth that the firſt death is in this world, and the ſecond death in the world to come. The Spirit of Chriſt ſaid by Iohn, He that overcometh (namely that overcometh the will of Tyrants by ſuffering the firſt death for the truth) ſhall nor be hurt of the ſecond death. Apoc. 2.11. Lo, the ſecond death is after the firſt, and in another world, and this doth more fully appear by Apoc. 20.14 and by Apoc. 6.7.8. which placles doe ſhew, firſt the place of puniſhment, ſecondly the puniſhment it fe • ſe, thirdly, the time when, fourthly, the company that ſhall he there heaped together, firſt, the place expreſſed is the lake, ſecondly, the puniſhment everlaſting paine in fire and brimſtone, thirdly, the time is at the laſt and great day of account when the Books ſhall be opened, fourthly, the company is the Devill, the Beaſt, the falſe Prophet, the fearfull, the un-beleiving, the abominable, and murtherers, and whore-mungers, and ſorcerers, and idolaters, and all lyars, &c. of which ſecond death the Lord Jeſus the holy one of God under-went to part. Therefore that Doctrine that ſaith ſo muſt be reprobated with the Reprobates.

7. The primitive Churches were admoniſhed to take heed of running after Fables, and reformed Churches have as much need to look about them • men, yea, Schollers, yea, Eccleſiaſticks are as ſubject now to fables and hereſies as ever; it hath been obſerved that Eccleſiaſticks have ever been the Founders of fables, errors, and hereſies: The Apoſtle gave warning of this to the Biſhops of the Churches, and tells them that of themſelves men ſhould ariſe ſpeaking perverſe things to draw Diſciples after them, Act. 20.

8. Some have not traverſed theſe pathes as they ſhould, becauſe they have been ſo long inſtituted and catechiſed in the Doctrine of Hell-Torments, and that Chriſt the holy one of God was a ſinner, yea, the vileſt of ſinners, and when they are by modeſt arguing put out of their beaten track, they run wild and utter ſeſquipedalia verba, on their breathren, that have and do deſire that they and their Children ſhould walke with God in ſoundneſſe of judgement, and in a godly and ſober converſation.

9. Let it be further conſidered that the firſt death hath foure parts, firſt, the death of the ſoul in ſin, ſecondly the death of the body by ſickneſſe, thirdly, the ſeperation of the ſoul from the body, fourthly, the putrifaction of the body: Firſt the death of the ſoul is thus expreſſed, dead in Treſpaſſes and Sins, Eph. 2.1.5. and ſo the Goſpell is ſaid to be preached to the dead in Sin, 1. Pet. 4.6. Secondly, the death of the body is effected by fire, water, ſickneſſe, &c. Thirdly, the body being dead, then the ſoul departs to the world of ſouls untill the day of the Reſurrection: Fourthly, the putrification of the body is evident by conſtant experience: The firſt part of this death, namely the death of the ſoul in Sin could not betide the Lord Jeſus becauſe of his ineffable conception in the ſanctified womb: The ſecond part the Lord Jeſus under-went when he gave himſelfe a Ranſome for the many, when he was put to death as a Malefactor on the Tree; Thirdly his ſeperated ſoul went from his dead body to the world of ſouls to the happy part of Hades, to Paradiſe, to Heaven.

The fourth part of this firſt death the Lord did not undergoe, his body ſaw no corruption, Act 2.

10. Now as no man may ſay that Chriſt was ſpiritually dead in Treſpaſſes and Sins, ſo neither muſt they ſay that he under went the ſecond death, none ever under-went the latter that had not firſt undergone the former.

11. I will cite two or three godly Authors that expound the ſecond death.

Firſt, Mr. Ainſworth ſpeaketh thus on the ſignification of the word death, in Gen. • .17. Finally death is the everlaſting perdition of ſoul and body in Gehenna, from the preſence of the Lord, and called the ſecond death in Apoc. 2. & 20. & 21. Mat. 10.28. Mat. 9. he, ſaith Hel, but Gehenna is in the Text he citeth, therefore I dare be bold to put Gehenna for it, ſee his Notes on Pſ. 16. and ſee his communion of Saints, laſt page.

Secondly, Trelcatius ſaith, that by ſecond death is meant Eternall death.

Thirdly, Maſter Perkins in Gal. 3. ſpeaking of the parts of the ſecond death, ſaith, the ſecond degree is an abſolute ſeperation from God, but ſaith he into this ſecond degree of this death Chriſt entred not, becauſe the Lord ſaith in the midſt of his paſſion, my God my God, and ſaith he this abſolute ſeperation could not be without the diſſolution of his perſonall union, Maſter Perkins was cautelous of going too far in the point of Cariſts ſufferings, and yet it ſeems he would have the Lord to ſuffer a part of the ſecond death, and he makes that part to be in this World, and the other part in the World to come (and that he ſuffered the firſt and ſecond death together, or rather ſome part of the ſecond death be fore the firſt) is this good Divinity, is this Doctrine Orthodox.

12. Maſter Perkins alſo ſaith in Gal. 3. That whole Chriſt Man-God, God-man was accurſed, is not this another fearfull ſpeach, though with limitation, and ſome retractation as it were in the ſame breath, and yet all that he ſaith, doth not, nor cannot expiate the horror of the poſition.

13. Maſter Perkins alſo ſaith further on Gal. 3. The ſecond death is a ſeperation from Gods favor and ſpeciall love, whereby God ceaſeth to be their God: This is the ſecond death indeed: But now let any godly man, whether learned or un-learned, bethink himſelfe, whether ever this did befall the humanity of the holy one of God. This ſpeach conferred with ſome other mens, doth infer that Chriſt was not Chriſt for a time.

14. It is affirmed by ſome that Chriſt bore our deſerved curſe for our Redemption: But bring this generall poſition to particulars, and then they make a ſtand, as firſt of the ſpirituall death in ſin, ſecondly, touching the corruption of the body after death, and ſome are affraid to ſay that he ſuffered any part of the ſecond death.

15. It is not mans inventions of Tantundem & Equivalency (as it is urged by ſome) touching the ſufferings of Jeſus Chriſt that will reach and fathom theſe things: The holy Scriptures are plaine for our inſtruction and conſolation, there we may ſee who hath Redeemed us, and how, and for what, and from what, and unto what: A godly man and diligent ſearcher into the Scriptures, affirmeth that he hath written thus, or to this ſence, to a Reverend Divine, though I have formerly (ſaith he) uſed their expreſſions that oppoſe the idem, and affirme that Chriſt only ſuffered the Tantidem, becauſe I clearly ſaw that their way of arguing was ſufficient to confute them that affirme that Chriſt for our Redemption did ſuffer the eſſentiall Torments of Hell, yet notwithſtanding (ſaith he) I do not fully approve of their way of arguing from the Tantundem (as if it were the right way of opening Chriſts ſatisfaction, becauſe they alſo run in the vindictive Court way of Juſtice (which is not the Scripture way) for moſt of them that are for the Tantundem (not all) do affirme that Chriſt ſuffered the vindictive wrath of God in ſome degree, according to the Court way of vindicative Juſtice, though yet they doe alſo deny that Chriſt ſuffered Hell Torments.

But the way of Chriſts ſufferings for our Redemption that I approve and follow, is this, namely that he ſuffered as a combater, from his malignant combater Satan, according to Gods declaration of the combate of enmity, between the ſeed of the woman, and the ſeed of the Serpent, for God proclaimed a liberty to the Serpents ſeed to peirce him in the foot-ſtooles as a ſinfull Malefactor on the Croſſe: And therefore hence it followes, that all Chriſts outward ſufferings muſt be inflicted on him, from the enmity of his proclaimed enemy Satan. And ſecondly, hence it follows that his internal ſufferings were from the ſence of his outward, or Chriſt as he was true man, muſt be tenderly touched, and deeply affected with his evill uſage, and therefore it was Gods will and Chriſts owne covenant, that all h •• internall humane paſſions of Feare, Sorrow, and ſadneſſe in his vitall and animall ſoul, ſhould ariſe from the evill uſage of his malignant combater Satan (namely from the evill uſage of Satans malicious and envious inſtruments) And thirdly, this way of Chriſts ſufferings was in Gods wiſdome ordained to be for his preiſtly perfection, or for his conſecration, before he could make his death to be a moſt perfect Sacrifice, and this way I beleive hath more ſound footing from Gods declaration, in Gen. 3.15. then the contrary Court way of vindictive Juſtice, and I beleive that all other after Scriptures that ſpeake of Chriſts ſufferings are but a commentary on Gods declaration, in Gen. 3.25. And therefore Gen. 3.15. muſt be the Standard that muſt rule and order all our interpretations. Thus he.

16. Let men therefore take heed how they force beleife, they know not what, about Hell Torments, and let them not think that what they write and ſpeake, Ex Cathedra, muſt be beleived of Hearers without double controll or examination, truly it is naturall to Eccleſiaſticks to affect ſupremacy, it is as proper a ſin to them by nature, as Tyrany is to magiſtracy.

17. But the Lord Jeſus is come downe to ſee the buildings of our inſtructors, and in ſome things he doth confound their Language, but I hope and pray that he wil alſo be pleaſed to ſend fiery cloven tongues to ſit on them, and to touch their lips with a live coale from the Alter to take away all iniquity, that we in our own Language may heare them ſpeake the wonderfull works of God.

And I doubt not but in due time, our only Doctor Chriſt will ſo informe them that they will ſay with holy Job, once have I ſpoken but I will not anſwer, yea twice, but I will proceed no further, I have uttered that which I underſtood not, things too wonderfull for me which I knew not.

CHAP. XXXVII.

Some Obſervation on 2. Cor. 5.19, 20, 21. with Gal. 3.13.

SECT. 1. He made him to be ſin for us which knew no ſin, that we might be made the Righteouſneſſe of God in him.

1. THe Tranſlation muſt be conſidered: It had been well if our godly and learned Tranſlators had rend • ed it, he made him to be a Sin-offering for us, for ſo the Geneva I ſuppoſe two millions of Geneva Bihles • ave been Printed, that have conferred 2. Cor. 5.21. to Exod. 29.14. Tranſlation teacheth to render it, and underſtand it: I think neer a yeare a goe, citing 2. Cor. 5.21. to Exod. 29.14. That phraſe, He made him to be ſin for us is an Ebraiſme; for in the old Teſtament, the Sin-offering is ordinarily called ſin (and no more) but the word Offring is added by our Tranſlators, and by the like Reaſon it ſhould have been a • ded in 2. Cor. 5.21. and Maſter Ainſworth in Pſ. 40. ſheweth that it is ſo to be underſtood where the ſame Hebraiſme is uſed, but fully expreſſed in Heb. 10 Sacrifices for ſin, ſo we have the Tranſlation of the holy Ghoſt. And if our godly Tranſlators had ſo Tranſlated, 2. Cor. 5. 21. they had not done amiſſe, ſeeing we have ſuch warrant, yea, themſelves ſo tranſlate it in Exod. 29.14 &c. The like Ebraiſme in Eſai. 53.10. when thou ſhalt make his ſoul a Treſpaſſe, namely a Treſpaſſe-offering, but the Seventy tranſlate it ſin, and then the words muſt run thus, When thou ſhalt make his ſoul ſin, that is to ſay, a Sin-offering, juſt as it ſhould be in 2. Cor. 5.21. The like Ebraiſme is in Dan. 9.24. there the Meſſias is ſaid by his death to finiſh Treſpaſſe, and to end ſin, that is to ſay, to finiſh Treſpaſſe-offering, and to end Sin-offering, theſe things conſidered, our Tranſlators had done worthily if they had rendred 2. Cor. 5.21. He made him to be a Sin-offering for us.

2. So Rom. 8.3. Should have been rendred, and by a ſacrifie for ſinne condemned in the fleſh. It is well it is in the margine, for what ſenſe (according to our language) is it to ſay—by ſinne condemned ſinne. All tongues have their proper idiomes, and we have been taught in our youths in the Grammar Schools diligently to make it, and ſo it muſt be in tranſlation of the more learned tongues. This had been plain for us common readers, and ſo it might have been read of us and our children from their infancy. If this had been ſo tranſlated, and had been famillar to all our Miniſters in their tender years, there would not have been ſuch collections as this. That God made him ſin, that is, (ſay many) God made him a ſinner, yea a moſt vile ſinner by imputation in Gods account, and many ſuch orthodox expreſſions are uſed.

3. The common tenet, which many Divines (not all) from this Text of 2 Cor. 5.21. is, that as our ſinnes are imputed to Chriſt, ſo his righteouſneſſe, (meaning his obedience to the Morall Law) as moſt ſay, is imputed to us. But it is very queſtionable whether we ought ſo to teach or believe, for then he is as really a ſinner, as we are righteous by him, the reciprocation calleth for that ſenſe, but we may not ſo ſay, for his righteouſneſſe maketh a change in our ſtate and condition, but the reciprocation calls for thoughts of dereſtation, the ear cannot endure it.

4. Hence it is, that ſome Miniſters in their Rhetoricall amplifications ſpeaking of our ſinnes imputed to Chriſt, ſay that Chriſt was the vileſt ſinner that ever was; that the eſſentiall curſe and plague of God purſued Chriſt with Huy and Cry as a ſinner, and therefore they may ſay, (and it may be ſome have ſaid) go Huy and Cry, as to attach Ch • iſtum illum Atheon, Chriſtum illum Dei cultus corruptorem, illum hominem blaſphemum, illum Sabbati vinato • em, illum bominem parentibus • jus non obſ • quentem: purſue with Huy & Cry Chriſtum illum homicidum, illum mo • chum ſoedum & • o • nicatorem ſo • d • dum mollem, concabitantem maſculinis, illum ſurem, raptorem, & latronem, illum ſoenoratorem, conterentem, & pervell • ntem, illum convi • iatorem, detract • rem, & miſere perjucatum, illum hominem temper aliorum proprietatum • varum & • upientem. Whoſe ear doth not tingle? Thus ſome may pleaſe themſelves to rowl in blaſphemous Rhetorick. And it ſhould be moſt abominable to have ſuch words as ſome have in book and Pulpit.

5. To ſuch Doctrine men have brought themſelves about imputations, ſo to impute (as ſome teach) our ſinnes to, Chriſt, is to impart,Mr. Anthony worton (de reconcil) ſheweth ſuch Doctrine is not orthodox. communicate or make common to him, with us our unconformity to God and his Law: ſo that he thereby ſhall be unholy and unj • ſt, both in habit and quality, inwardly and ourwardly in action, and thus it comes to paſſe, that we making him a ſinner, as them of the Prieſthood of L • vi who offered for their own ſinnes as for the peoples, but the Holy of Holies, Chriſt Jeſus our high Prieſt, at that time of offering up himſelf, was holy, harmleſse, und • fi • ed, ſeparate ſ • om ſinners, and made higher than the heavens. So his holy Prieſthood was infinitely tranſcende it above the perſons and Prieſthood of Levi, but ſome mens Doctrines woul • make him like them.

6. This Doctrine of Huy and Cry, for ought we ever yet did ſee, muſt be purſued with Huy and Cry out of Schools, ſtudies, books, and Pulpits, But let us a little further examine what this Huy and Cry tends to, with its great noiſe.

When the hour of our bleſſed Redeemer was near at hand, no Huy and Cry needed, for he ſet his face to go to Jeruſalem, and ſaid to his Diſciples, that he went to be delivered to the ſons of men, wicked ſinners, and that they would crucifie him, Mat. 20. Luke 18. He was ſent of the Father, and came of purpoſe to give his life for his ſheep: and when they came to apprehend him, he did not ſhift nor deny his name, as malefactors do, that are purſued with Huy and Cry, but he asked with a conſtant mind, whom ſeek ye? They ſaid, Jeſus of Nazareth, then he ſaid, I am he, with which ſpeech there went ſuch an energie, that they fell in a ſwound to the ground, and there might have lain, unleſſe he had given them leave to riſe out of their ſwound: Then again he asked them, whom ſeek ye? and offered himſelf willingly. Pilate with his Romans and Jews could not have had power over him, but by diſpenſation from above, that is, of Chriſt himſelf, with the Father, and the Holy Ghoſt, for the Lord Jeſus had ſaid to Peter, Thinkeſt thou, that I cannot now pray to my Father, and he ſhall preſently give me more than twelve legions of Angels, Mat. 26. Thus far of the idle expreſſion of Huy and Cry, of which there can be no defenſe.

The Phraſes, illuſtrations, and expreſſions of the holy Scriptures are moſt ſeriouſly tranſcendent, and ſo full that that we need not be ſo enamoured with our black pin feathered young birds.

SECT. 2. Of the ſeverall Curſes ſpoken of in Deut. 21.23. and in Deut. 27.26. and in Gal. 3.13.

1. THE Apoſtle in Gal. 3.13. doth not proſecute the eternall curſe cited in verſe 10. from Deut. 27.26. But he goeth to another Text for another curſe, namely to Deut. 21.23. which is not the eternall curſe. For who is able to ſay, the ſeven ſons and Nephews of Saul died out of the Covenant of God in Chriſt, therefore none can ſay, they had the eſſentiall and eternall Curſe: yet they underwent the Curſe of the Law, in Deut. 21.23. for the evil deeds that Sauls houſe had done to the Gibeonites, which brought the Curſe of famine on the whole Nation. And ſo the repenting thief had the curſe of God inflicted on him by the gods, the Judges of the Nation, according to Deuteronomy 21.23.

2. If the Apoſtle had not expreſſed himſelf further for any other curſe, than Deut. 27. there had not been ſo much doubt, but ſeeing he • lledgeth Deut. 21.23. and doth not dilate on Deut. 27. As Gods eſſence is love, ſo Gods eſsence is hatred and curſe. doubtleſſe he would not have us to think, that the Son of God our holy Mediatour underwent that eternall curſe that he ſpake of in verſe 10. He knew it was impoſſible the moſt Holy One could ſuffer the eternall and eſſentiall Curſe: for he was not the Holy One of God, as touthing humanity onely, but in reſpect of the perſonall Union of the Divine and humand nature, therefore that ſpeech of Mr. Perkins upon Gal. 3.13. muſt ſlot be entertained of the people of God. Whole Chriſt, Man God, God-Man was curſed, this is an evil ſaying, although we ſpeak it with retractation, as he doth preſently, but his retractation and limitation will not expiate the ſin of his former Doctrine.

3. Was it nothing, that the Son of God, the Lord of glory, ſhould ſo humble himſelf, as to ſuffer ſuch ſhame from the Seed of the Serpent before the Angels of heaven, and men on earth, as Pſal. 69. ſpeaketh, Thou haſt known my reproach, my ſhame and my diſhonour, mine adverſaries are all before thee. Reproach hath broken mine heart, and I am full of heavineſſe, and I looked for ſome to take pity, but there was none, and for comforters, but I ſound none. Is this nothing, when the Holy of all holineſſe gave his body and blood a Sacrifice for ſin, through ſuch great ſhame and Sufferings.

4. What would you have us to ſay? That our bleſſed Mediatour underwent the ſecond death, we dare not ſay ſo, abſit, abſit; it is to be deteſted. Will you have us to ſay, that we may ſay, that the Son of God was not Chriſt for a time, when he ſuffered ſuch ſorrows as you intimate? This alſo hath no analogie of faith with Divine revelation, but contradicteth, for it is moſt blaſphemous. Belike our Teachers have this theologie from the Philoſophers. Due Pleſſ. Trueneſſe of Chriſtian Religion, page 82. Will you have us to ſay, that the Godhead of the perſon of Chriſt hated and curſed his humanity, as you underſtand curſe, this is as full of trembling to be ſpoken, as the vileſt ſpeech that ever was ſpoken.

5. What ſhall we ſay? Tell us from ſound Judgement, in few words, from Divine revelation. Theſe Tenets and others, though from ſome godly Miniſters muſt not be received but contradicted, and contended againſt, as not of the faith once given to the Saints, but indeed we may as well ſpan the heavens, and dig the Tehom of the firſt dayes Creation, and gather the wind into a ſack, and meaſure the earth with inch • s, yards, and perches, as to ſearch into theſe things, and yet we dare affirm the imaginations, and declare the wadings of our own never-ſeen viſions.

6. The doctrine of imputation (as ſome teach it) to make the Holy and Juſt One, a ſinner, hath bred all this ſtir and trouble.

7. Reverend Teachers of ſalvation, do not think we beſeech you, that out of any ſiniſter end and purpoſe we thus write, but out of conſcience. We know we ought not to maintain errour, much leſſe foul here ſie, neither ought we to be ſilent at other mens errors, but to conteſt for the truth. The Lord Jeſus will witneſſe for his poor ſervants, that we have not written of perverſe pravity. As for 2 Cor. 5.21. time I know will wear out ſome mens interpretations, and ſound diſquiſition will qualifie mens minds for the other: and if this fort of miſ-interpetation of 2 Cor. 5. be demoliſhed, other things will more eaſily yield upon quiet parlie.

8. In doth not relliſh well to make Chriſt a ſinner by Gods imputation; for the holy Scriptures ſnew, that at the inſtant time of his ſufferings, he was not in Gods account a ſinner, nor in the Apoſtles account (though in wicked mens account he was) and therefore Peter chargeth them with a juſt and heavy crimination, Ye denied the Holy One and the Juſt, and again he ſaith.1 Pet. 3. He ſuffered for us, the juſt for the unjuſt, that he might bring us to God. He could not have given us manuduction to God the Father, unleſſe he himſelf had been juſt. And again at the very time when he offered a propitiatory Sacrifice for ſin, he was JESUS CHRIST, the righteous; therefore it cannot be thought he was accounted of God a ſinner.

Chriſt Jeſus our Lord, the holy of holy, ſtood not in the ſtate and place of a ſinner (as ſome underſtand ſinner) but as of a Mediatour of atonement between God and man for ſia. Chriſt Jeſus the Holy One muſt not be ſtated of us a ſinner, but a Mediateur according to that Law of M • diation, tranſacted between the Father and him, Heb. 10.7, 8, 9. Pſal. 40. and 110. Heb. 7.8. and 9. and this Text of 2 Cor. 5.21. doth evince the ſame, as is moſt evident.

SECT. 3.

THerefore to go on with this moſt bleſſed Scripture. He was made a a ſin offering for us who knew no ſin, that we may be made the righteouſneſſe or freedome of God in him.

1. Q. How are we made the righteouſneſse or freedome of God?

Anſw. God the Father doth juſtifie, doth ſet free, doth forgive, doth pardon the guilt and puniſhment of our ſins, for his dear ſons ſake, the ſins of all that by faith receive Chriſt Jeſus, and reſt on him as the Mediatour of our Redemption. This is God the Fathers juſtification, and plentifull Scriptures are anſwerable, Chriſt his perfect ſin-offering hath procured this juſtification, righteouſneſſe or freedome, mercy, forgiveneſſ • and atonement from God the Father; therefore it is ſaid, the righteouſneſſe or freedome of God, which is by the faith of Jeſus Chriſt unto all, and upon all that believe, and this righteouſneſſe or freedome, is freely beſtowed by God the Father, through Chriſts-Redemption, and through faith in his blood.

2. This is. (as is ſaid) to declare God the Fathers Righteouſneſſe, or freedome through the Remiſſion of ſins, Rom. 3.25, 26. and David and Abraham are brought in for this juſtification, righteouſneſſe, or freedome in Rom. 4. and all Rom. 5. duth not adde any new matter to make our juſtification more compleat, but onely makes moſt heavenly deductions from the Doctrine of juſtification compleatly laid down in chap. 3.21. to the end of that chapter.

3. The Apoſtle to the Philippians utters this point moſt heavenly, and might be found in him, not having mine own righteouſneſſe or freedome, dicaioſune, which is of the Law (ex opere operato) but that which is through the faith of Chriſt, even the freedome, (or righteouſneſſe, dicaioſune) of God [the Father] through faith, Phil. 3.

4. Beloved Reader, the unbelieving Rabbins of the Jews did think to juſtifie or free themſelves from ſinnes, Obſerve the Pharaſaicall righteouſneſſe Luke 18. 〈◊〉 Mark 7. guilt and everlaſting puriſhment, by their (ex opere operato) bodily exerciſes of Sacrifices and waſhings, and contribution Exod. 30.12. &c. compare with Pet. 18. John 6. of ſilver, &c. in theſe exteriours they would be exact and unrebukeable, and they thought and taught the worſhip of God was ſo terminated. But our Apoſtle Paul after that Chriſt had revealed himſelf unto him, and had revealed the idol and vanity of his Pharaſaiſme, he would have no other freedome or righteouſneſſe, but that wrought by Chriſt, when he ſacrificed himſelf, and gave his fleſh and blood to be our bread and drink, life, atonement, waſhing and redemption: For the Apoſtle had before this written to the Hebrews that it was impoſſible the blood of bulls and goats, or any Moſaicall ſprincklings could cleanſe the conſcience from the guilt of ſin, and this he had teſtified long before this to the Jews in their Synagogues, as we may ſee, Acts 13.38, 39. They did wonder and ſtumble and periſh, when the Apoſtle taught this Doctrine, ſhewing all their bodily exerciſe was loſt labou • : therefore this Doctrine they thought ought ought to be perſecuted to the death: as deſtroying and making void the Law, Mat. 5.17. and Rom. 3.31. Acts 22.4. & 26.9. be it known to you therefore men and Brethren, that through this Man is preached unto you the forgiveneſſe of ſins, and by him all that believe are juſtified (freed, or ſet free) from all things from which ye could not be ſet free (or freed) by the Law of Moſes. This Text doth ſhew what is our juſtification, or freedome, even forgiveneſſe of ſins. Reader, ſtudy the Scriptures, and be acquainted with the term juſtfi • ed, that is freed. And ſo it is tranſlated in Rom. 6 7. Again Gal. 5. 1, 2, 3, 4. muſt be well conſidered, the falſe Teachers did perſwade the Galathians to be circumciſed, not knowing their deceit; for if they thought circumciſion was of abſolute neceſſity, they were to ſacrifice and do all the rites of Moſes, that circumciſion did initiate them unto, and ſo they muſt deny Chriſt and his Prieſthood for ending all Moſes, and ſo chriſt could profit nothing, for they were bound to obſerve the whole Law, that is all that the Prieſthood of Levi taught them, and ſo Chriſt is of no effect, for if they thought by the Law ceremoniall or morall, ex opere operato, to be juſtified, Chriſt would be of no comfort to them; by this Tenent they denied the grace of free juſtification by Chriſt, mind alſo, Gal. 4 9, 10.

5. Let it be conſidered from this time forward concerning this point of juſtification, whether it be not better to uſe the terms and phraſes, ſetteth free, freeth and freedome; for, ſeeing our godly, learned, do ſo tranſlate in ſome places, we may have Chriſtian liberty ſo to render and interpret the Noun and the Verb of the Greek in other places, if it may be done with rationall underſtanding according to the analogie of faith.

6. God was in Chriſt reconciling the world to himſelf, not imputing their treſpaſſes unto them. The Apoſtle ſaith to Philemon, If Oneſimus oweth thee ought, compute, count or reckon it to mine account. The word I ſuppoſe is the ſame, a meraphor from debts in books, therefore may it not better be ſaid for clearing doctrine, not counting, not computing, not reckoning their treſpaſſes unto them, in the words, impute, compute, count, or reckon, is not much difference, ſo the point be cleared to our underſtanding.

7. Our ſins are called debts, which we cannot juſtifie or free our ſelves from, nor pay or ſatisfie for, by all the means that we can uſe, as from our ſelves, and we are naturally ſo vile, that we care not to be reconciled, and therefore naturally we care not for the word of reconciliation, but are enemies to God, and have a very ill opinion of God, becauſe of love to our ſinfull appetites, and becauſe of the ſoulneſſe of offenſes, which the conſcience doth accuſe us of.

8. But our mercifull God, heavenly Father, determined a way from all eternity to reconcile us to himſelf, by ſending his dear ſon, a ſecond Adam, to take humanity and in humanity to give himſelf to death for us, a ſacrifice offering of a ſweet ſmelling ſavour, and for this ſacrifice of his beloved ſon, he doth not count, he doth not reckon our debts and treſpaſſes to us, but doth pardon them, doth forgive them, doth juſtifie us, that is, doth free us from the guilt andIn all theſe ſpeeches, it is not to be underſtood temporally, although by the blood of the Covenant, we are comforted in all conditions Zach 9.11 but chiefly ſtil to be under ſtood of eternal freedome, redemption, and ſalvation, Dan. 9.24. Adoption is the fruit of redemption, Gal. 4. puniſhment of them, and this he doth to all that by the word of reconciliation, are by the mighty work of the Spirit perlwaded to embrace by faith Chriſt Jeſus, the Mediatour ſent down from heaven from the Father, to be our Prophet, Prieſt and King, and they that ſo receive Chriſt, and believe in him ſhall have this dignity, to be called Gods adopted children in Chriſt, and by this moſt glorious Grace of adoption in the Sonne of God, beleevers are ſtated into a moſt joyfull capacity of being heirs to the inheritance of the Saints in light, for that the ſpirit of God doth by the ſame word of reconciliation regenerate them or cauſe them to be borne again, not of blood, nor of the will of the fleſh, nor of the will of man, but of God, to ſerve God in their ſpirits in the Goſpel of his Son, and ſo to be meet perſons for that inheritance. This was the ſum of the Apoſtles meſſage in his ambaſſage to the Gentiles.

9. God the Father doth juſtifie for Chriſts ſake as the firſt perſon, for he is the firſt cauſe in order of the perſons, the father is the firſt efficient. 2. The Lord Jeſus Chriſt doth juſtifie us as the meritorious cauſe, and ſo he is the ſecond efficient, this maketh the Apoſtle often to ſay, Grace be with you, and peace from God the Father, and from the Lord Jeſus Chriſt, (the ſon of the Father, 2 John 3.) and the Holy Ghoſt proceeding from the Father and the ſon, doth regenerate us, and qualifie us with the grace of faith, as the condition of applying the ſaid juſtification, and doth ſeal to our hearts God the Fathers juſtification from the ſons redemption.

10. Dicaioſune is the effect of dicaiontai, Acts 13.39. juſtification (or ſetteth free) and freedome, differ as the form and applying of the form to the ſubject. Dicaioumenoi, &c. is the act of God the Father, upon, or to a believing ſoul, freeing him from the guilt and puniſhment of ſin for the merit of Chriſts ſacrifice; alſo dicaioſune, is that freedome, that God the Father beſtowed upon the repenting and believing Apoſtle Paul, Phil. 3. So dicaioſune is the effect of dicaioumenoi and diacontai, the freedome that a godly ſoul finds in himſelf, from God that juſtifieth or ſetteth free, and the holy Ghoſt by the word ofThe holy ſpirit dothregenerate by the word John 3. Epheſ. 5. Tit. 3. and by this new birth, ſaith and all other graces are manifeſted. reconciliation doth work faith, which doth ovidence that ſoul to be the ſubject of that freedome, as Gal. 2. and although every godly man hath not (as himſelf apprehends) that Pleroſoria, yet he knows his heart is reconciled to God, to love the Lord and his wayes, and doth reſt on the Promiſes of God in Chriſt for ſalvation, and onely by him.

11. This I ſuppoſe, may be thus illuſtrated, a Kings ſon, that is obedient to all his fathers commands, hath a promiſe, that for ſuch and ſuch performances he ſhall obtain his favour for any Traytor that he ſhall pleaſe to intercede for, thereupon he doth by the vertue of his Fathers promiſe and his performance intercede the Kings dicaioſis, juſtification of the ſaid Traitor, and the King doth juſtifie, that is, doth pardon, ſetteth him free from the guilt of his ſin and puniſhment, provided he will repent and accept the ſaid pardon, and therefore that he may be the ſubject of the ſaid pardon, he doth repent, believe it, and accept it, and ſo comes out of priſon, and when he hath this pardon and freedome under ſeal granted him, he may truly ſay, here is my dicaioſune. Juſtification, freedome and pardon from my guiltineſſes and puniſhment due for them, he will not ſay, nor cannot ſay, the perſonall righteouſneſſe, honeſty and obedience of the Kings ſonne is reckoned to him (for his righteouſneſſe) but this is all his righteouſneſſe, (and it is enough) even pardon and freedome from his offence and the deſert of it, and received into favour, this it a compleat attonement and reconciliation, through the Kings ſons interceſſion, the offender is not onely pardoned, but alſo is reſtored to his former, yea to a greater honour and favour with the King, and what can he deſire more for the comfort of a ſubject. From all which, the Delinquent, if he have any ingenuity, will ſhew much love both to the King and his ſon, and will ever render himſelf a faithfull and truſtie ſervitour.

12. So then Gods reconciliation hath theſe two parts, juſtification,Acts 26.18. Rom. 8.7. Col 1. that is, the freedome from the guilt and puniſhment of ſin, and receiving into favour or adoption to the heavenly inheritance.

13. And thus I think I have made it evident from 2 Cor. 5. that the not counting our ſins to us, but freeing us from them, and pardoning them is the juſtification or freedome of God the Father, that he freely vouchſafeth to poor ſinners, ſo vereſe 19. conferred with v. 21. do open one the other plain and eaſie for Gods people to underſtand. Surely, the holy, ſweet, bleſſed Scriptures rightly conferred are like a benevolent conſtellation.

14. Let Gods people conſider what in this tranſlation and explication of 2 Cor. 5. is derogatory to the mediation of our Lord and Saviour Jeſus Chriſt, or derogatory to the comfort of the Saints all their life, or on their death beds for the hope of immortall glory. Much more might be ſaid, but often we darken Gods counſel by our words. When things are plain, ſome Miniſters make them harder, and far more knotty than the Text.

15. We may ſuppoſe, if from this time forwards Gods people be exerciſed to read the Text of 2 Cor. 5.19, 21. it will not be amiſſe thus to read it, God was in Chriſt reconciling the world unto himſelf, not counting their treſpaſſes to them; for he made him to be a ſinne-offering for us who knew no ſinne, that we might be made the righteouſneſſe (or freedome) of God in him.

16. By that time godly, Chriſtians have been accuſtomed to read 2 Cor. 5.21. a ſinne-offering, and rightly underſtand the terms, juſtification righteouſneſſe, ſetteth free, vnd freedome. And not counting or not reckoning, or not imputing our treſpaſſes to us, I ſay by the time of 80 years moe, the people of God will come to a more clear and perfect judgement in the wonderfull myſterious Doctrine of a ſinners juſtification.

17. The tearmes and Phraſes of Juſtice, righteouſneſſe, and juſtification, are exceeding variouſly underſtood, and have been largely handled by diverſe learned Authors, to whom I refer the Reader, I will inſtance one Text, wherein the word Righteouſneſſe, or Juſtification, is different from the juſtification of vindicative Courts, and more like to the juſtification of voluntary Courts, ſometimes are ordained for the tryalls of combaters, in Apoc. 19.8. To her was granted that ſhee ſhould be arrayed in fine Linnen, cleane and white, for the fine Linnen is the Righteouſneſſe of the Saints, this Text is often alleadged for the imputation of Chriſts legall Righteouſneſſe to ſinners, acording to vindictive Courts of Juſtice, but if the coherence be well looked into, it will appeare to have another ſence, which is this: The Beaſt and his marked made the Church mourne in Sack cloath, Apoc. 11. But when the Beaſts polity ſhall be conquered by the conſtancy of godly Martyrs and Profeſſors, then the Church ſhall rejoyce, and white Garments are here given as a ſign of that, ſo then the Garments of fine Linnen, and white was given to ſignify the Churches joy becauſe of her freedome from the power of thoſe darke and black afflictions that were under the Beaſts polity, and for the better underſtanding of this, read Heſt. 4 3. and 8.15, 16.

2. In this ſenſe alſo muſt Apoc. 7.9.13, 14. be expounded, for there the Church had been in great afflictions by the Caſars for 300 years, but by Conſtantines ſpeciall grace and favour, and by the victorious conſtancy of the godly, the Church had deliverance, and therefore white robes are given to ſhew their great joy for that deliverance and victory.

3. The Robe of (Tz • dek) Righteouſneſſe in Iſa. 61.10. is tranſlated by the 70. the robe of joyfulneſſe, according to the true ſenſe and meaning of the context, for in v. 1. Chriſt is anointed with the ſpirit of the Lord, for this end, namely to preach good tidings to the meek, to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the priſon to them that are bound, and in v. 2. to proclaim the acceptable year of the Lord, and to comfort all that mourn, and in v. 3. to give them beauty for aſhes, the oil of joy for mourning, the garment of praiſe for the ſpirit of heavineſſe, and in verſe 7. he doth promiſe that everlaſt • ng joy ſhall be upon them, and then in v. 10. the ſaid poore broken hearted Converts do with exultation ſay thus, I will greatly rejoice in the Lord, my ſoul ſhall be joyfull in my God, for he hath cloathed me with the garments of ſalvation, he hath covered me with the robe of righteouſneſſe, but the 70 (according to the context both before and after, tranſlate it, he hath covered me with the robe of joyfulneſſe, it is called a robe of righteouſneſſe in reſpect of the perrformance of the promiſe, which was to give the ſweet comforts of God. ſpirit to poore and humbled ſouls by the preaching of the goſpel, and in reſpect of the ſenſe the ſaid comforts to the converted ſoul, it may be called the robe of joyfullneſſe, as the Seventy render it, and we may ſee an example of this robe of righteouſneſſe, how it was alſo a robe of gladneſſe and joyfulneſſe at the converſion of the prodigal ſon, in Luk. 15.22, 23, 24, 32.

18. This Tranſlation and explication of 2 Cor. 5.21. and of the other Scriptures cited, will rid us of no ſmall trouble, and I hope it will rid others alſo of doubtings of the truth of the Doctrine of juſtificatiif they wil but with patient ſtudy, mind and mark the true ſcope and meaning of the Scriptures.

I do freely acknowledge, that ſeverall Inſtitutions, Common places Catechiſmes, &c. have been, is, and are a great mercy to the Church of God and ſhall be while the world ſtandeth: But yet the Lord would have us to try all things, and wiſely to hold that which is good.

I ſay alſo that there are many godly and learned men, ſome that are departed this life, and ſome that are yet living that have expounded 2 Cor 5.21. to the ſame effect as I have done, and I make no queſtion but the generality of our godly Miniſters, will in due time be ſo proſelited alſo, for there is no ſtanding out long againſt divine reaſon, where true godlineſſe and true learning doth bare ſway: I meane ſuch as will take the paines of the minde to dive into the true ſence and ſcope of the text, and will ſee it with their owne and not with other mens eyes.

CHAP. XXXVIII.

Our Lords genealogic conferred with the times of the Judges and with the King.

The firſt, Adam Seth Enoſh Kenan Mahalaleel Jared Henoch Methuſelah Lamech. Gen. 8. chapters

Noah in his 600 years was the flood and the world 1656 years old.

Whoſe are the Fathers, &c of whom concerning the Fleſh Chriſt came who is God over all, bleſſed for ever Rom. 9.

Sem. Arphaxad. S • lah Heber Pel • g Regu Serug Nahor Gen. 9.10, and 11 chapters.

Terah he died 427 years after the flood the world then 2083 years old,

For he in no ſort took on him the angels nature, but he took on him the ſeed of Abraham, Heb. 7.

Abraham Iſaac Jacob Judah Phares Hezron Aram Amminadab The reſt of Gen. & Exod. to the 12 ch. of Job

Naaſſon a Prince of Judah in the wilderneſs 430 years from the promiſe, Gen. 12.2, 3. to the coming from Egypt, the world then 2513 years old.

It is evident our Lord ſprang out of Judak, Heb. 7.14.

Naaſson begat Salmon Boaz Obeb Jeſſai David Salomon Exod. Levit Numbers Deut. Ioſhua, Iudges, Ruth, 1. and 2 Samel, and Pſalms, and 1 Kings to the 〈◊〉 . chap and 1 Chron.

Remember that Jeſus Chriſt, of the ſeed of David was raiſed from the dead, according to my Goſpel, 2 Tim. 2.

The incarnation and the Reſurrection are the Baſis of all, and ſhould be better remembred, and more taught.

The Cronology of the Judges and their oppreſſorsThe Judges and oppreſſors mentioned in the book of Judges, all which were contemporary with Salomon, Boaz, Obed; I • ſs • i. Iudges. Othoniel 40. Ehud 80. Shamgar 40. Deborah 40. Barak 40. Jael 40. Gideon 40. Abimelech 3. Tholah 23. Ia • r 22. Iephth • h 6. Ibſan 7. Elon 10. Abdon 8. Sampſon 20. Eli 40 399 Oppreſſors. Chuſan 8. Eglon 18. Iabin 20. Midian 7. Ammon 18. Phil • ſt. 40. 111. 339 450

And after that he ga ••• unto them • udges after a ſort 450 years, u • til Samuel the Prophet, Act 13.20.

Kings of Iſrael, King, of Iudah

Ieroboam Nadab Baaſa Elab Z • m • i, Tibni Om • i Achab Achaziah brethren Ioram brethren I • hu Io • ch • z loaſh Ie • ob • am Zacha • iah Shal • um Menachem P • chaiah Pe • ab Hoſea

David Salomon R • bo • m Abiam Aſa Ioſaphat Ioram A • haziah Athal • ah loaſh Amaziah Ʋzziah Jo • ham A • h • z Hezekiah Manaſſes Amon J • ſ •• s J • h • jakim Iech • nias Zedekiah in his 11 yea the city Ieruſalem was taken by N • buchadnezzar, & it and the Temple burnt, and that was 427 years from the foundation of it, Bab • l tyrannized full 50 years moe, then the world as 3470 years old.

Saint Matthew follows Sal • mons line, to ſhew Chriſts Right to the Kingdome of Iſrael, for Sal • mons line failing in J • chonias, who made S • lathiel his •• ir, as next of ri • h • .

1 Kings And ſome of 2 Chr. 'ro. Ec • l. Canticles.

Kin. and the reſt of Chr & for the kings 'Judah and Iſrael.

Ionah Hoſea Ioel • m • s Eſaias Micah Nahum Habbakuk • z • phan • ah Jerem. Lam. Daniel Ezekiel Ohadiah Nathan Mattatha Mainan M • lea Elia • im Ionan Ioieph Iudah Symeon Levi Matthat I • rim Eliezer Ioſe E • Elmodam Coſam Ad • i Melchi Ne • i Salathiel Ped • jah

Of theſe Fathers concerning the fleſh, Chriſt came, who is God over all bleſſ • d for ever, Amen.

Z • robabel, he was made Prince of I • dah by Cy • u • . Cy • us in the firſt yeare of his Reign over Judah, made a Proclamation for the Jewes return from Captivity with Zorobabel: from which Proclamation to the doath of our Lord and bleſſed Savior Jeſus Chriſt, are 70 Sevens, or 409 years, then the world was 3960. years old.

The Kingdome of Iſrael continued 327 years under 19. or 20 Kings, moſt of them were ſtained with the ſin of Ieroboam that cauſed Iſrael to ſin, their Royall deſcen •• changed nine times. The Kingdome of Aſhur ended their apoſt • ticall Kingdome, and carried the ten Tribes beyond Babel, and ſo made them Lo-ammi, no • people, that is, not Gods people but they were made Gods people by the preaching of the apoſtles, of the Circumciſion, Rom. 9.1 Pet. 2.10. Then they looked on him whom they pi • rced, the laſt King of Iſrael was in the dayes of Hezekiah, King of Iudah, Pro. 28.2. Tibni ſtood in competition with Omri for the Kingdome of Iſrael, but he was not ſole King, ſo he is not reckoned, but if he be, then there is 20. Kings.

ZOROBABEL. Abihud Eliak • m Azor Sadoc Acbim Eliud Eleaza • Matthan Iacob Ioſeph the huſband of the bleſſed Virgin Mary.

St. Matthew followes theſe of Zorobabel to ſhew Chriſts right to the Kingdome of Iſrael.

Ezra, Nehemiah, Eſther, Haggai, Zachar. Malachi, Daniels Propheſies, and the ſtories of the Bear, Leopard, and the fourth Beaſt, their riſing, fall, and afflictions of the Saints of them, the high Trinity, &c. all are in the time of the Seventy-ſevens; at the ending of which, the World was three thouſand nine hundred and ſixty yeares old,

Rheſa. Joanna Ju • ah Joſeph Sem • i Mattathias Maach Nagge Eſly Nahum Amos Mattathias Joſeph Janna Melchi Levi Matthat Eli Mary Jeſus Chriſt the ſecond Adam.

O • theſe from Z • r • ba • el did the Lord Jeſus Chriſt take humanity, Luke 3.

A little paines in obſerving the Geneology of Geneſis, and this of our Lord will be of great uſe: you ſhall find them the Pillars of ſtory both to Geography, Chronology, and to all Narrations through the whole Bible. Labour to wade into the depth of our Lords Geneology: there is not more uſe of the Stars of Heaven, then there is of our Lords Anceſtors, who all ſhine like Stars in the holy Story. Let no man think that his Geneology is condemned as Endleſſe, which the Spirit of endleſſe Wiſdome hath indited in his holy Volume. But let all that hope for life know the Family of whom the Lord of life deſcended, No Family in the World, nor altogether match it; therefore give glory to it.

The firſt fourteen Fathers of our Lord in Mat. 1. do abridge all the holy Hiſtory from Gin: 1 • . to 1 King. 1.

The next fourteen do abridge all the Kings and Chronicles, and all the Prophets, except Aggi, Z • chary, Malachi, Ezra, Nehemah, Eſther, and moſt of Daniel: whoſe Chronology doth ſtop the mouth of the lying Heathen Chronologie.

The third fourteen doth abridge the laſt named Prophets with much of Daniel, & they make a Commentary for the honour of Zorobabels houſe, for whom our Lord face on a fiery Throne to caſt the Chaldeans, Medo perſians, Macedonians, and S • le • co Lagid • into eternall flames; that ſo Matthews laſt fourteen might have an heavenly glory to begin the new Teſtament, for though their perſons were baſe in the fight of the baſe World, yet in the holy Angels account, they were Kings of Heaven, Dan: 7.18.

Japhets ſeven Sons and ſeven Nephews. Gomer Magog Madai Javan Tubal Meſec Thiras Aſhcanaz Riphath Togarmah Eliſhah Tha • ſhiſh Kittim Dodanim

Chams Sons and Nephews. Chuſh Sheba Havilah Sabbatha Regma Sabtecha Sheba Dedan Nimrod Milzraivn ſtill tranſlated Egypt. Ludim Anamim Lehabiim Naphtuchim Pathruſim Caſtuchim Captorim Philiſtin Put. Chanaan. Sidon Heth Iebuſi Aemori Gargaſi Hivi Arki Sini A vadi Zemari Hamatbi

Sems Sons and Nephewes. Elam Aſhur Arphaxad, Sela, Heber Lud Ʋz, Gether Aram Chul, Maſh

Heber Peleg, Regu, Serug, Nahor, Terah Ioktan thirteen Sons.

Ioktans thirteen Sons. Elmodad Shalaph Hazahmaneth Ierah Hadoram Ʋzal Diklah Obal Ahimael Sheba Ophir Hanilah Iohab

It is thought the Eaſt and Weſt Indians come of theſe of Ioktan, becauſe both of them (as Learned ſay) ſpeak ſome Hebrew. And the high God is doubtleſſe laying a foundation of comfort for them for their calling to the Goſpel.

All the Hebrew ſtories of the old Teſtament, go upon the Families of Noahs Sons and Nephewes, and on the latter off-ſprings of Terah.

It is very neceſſary for us to mark how the Prophets expreſſe theſe families by their wars, or by their merchandize, or by their calling to the Goſpel, Eſa: 11. & 66. Ez • k: 27. & 38. &c. All theſe wicked families deſpiſing the Tents of Sem, a King of Iuſtice and Peace, were caſt off by the confuſion of Tongues 2000. yea. and were Lo-ruchama and Lo ammi, not pitied, and no people; that is, nor Gods Church, nor people: and did no more hear the Goſpel, till the true King of Iuſtice and Peace turned that curſe of Tongues to a bleſſing, and to gather his Elect from among them, Acts 2. Then all thoſe families were bleſſed in Chriſt, as it was foretold to Abraham, Gen. 12.3.

Ter •• , Gen. 11.26, 27. Haren. Lot Moab-Ruth Of him all the Kings of Judah from Rehoboham. Ammon — Of him all the Kings of Judah from Rehoboham. Milcha Sarai Nah • r, of Milcha and Reumah. Uz Kemuel Hazo Iidlaph Tebah Tahash Buz (of him Elibu.) Cheſed Pildath Bethuel Laban Sons, Lea Rachal Rebecca Sons, Lea Rachal Gaham Maachah Abraham Of Sarah, Iſaac Eſau, vide his Geneologie, Gen. 36. Jacob, of him the twelve Patriarks. Of Hagar, Ishmael, of him twelve Dukedomes in the Land of Chush. They drove Chush further into the South. Of Keturah Zimran Sheba Dedan Ashurim Letushim Leummim Iokshan Medan Midian Epha Epher, Abidah Henoch, Eldaah Ishbak Shuach (of him Baldad.)

Gen. 12.3. The Apoſtle opens the bleſſings in the Epiſtles to Rome, Corinth, Galatia, Epheſus, Philippi, Coloſſe, &c. then us Gentiles were Ruchamah, pitied, and a people, Ammi.

All theſe Families were ſcattered Eaſt, Weſt, North, and South, by the confuſion of Tongues, for many Generations, and followed Divels, the Prince of the darkneſſe of this world, but being bleſſed in Chriſt, by the bleſſing of Tongues, to be of Abrahams faith, they came from Eaſt, Weſt, North, and South, to ſit down with Abraham, Iſaac, and Jacob in the Kingdome of Heaven, Matth. 8.11. Luke 14.29

The Poſterities of theſe families ſhewed the corruption of nature received from parents, manifeſting it by their Idolatries and hatred againſt Iſrael, one after another: firſt by Chams houſe, then Sems, then Iaphets. And unleſſe the Lord Jeſus Chriſt had ſent to ſeek them, they would never have enquired after him, Acts 26.18. Ieremiah and David prayd againſt theſe families, Pſal. 79. Ier. 10.

Ioktans poſterity dwelt in places further remote from Chanaan: for ſeeing they had ſo many godly Anceſtors, whom they deſpiſed and cared not for the bleſſing to Sem, but followed apoſtate Nimrod, who built Babel, which brought a Babylonian confuſion over all the world, even a ſcattering from Sems Tents: and in this unexpreſſable Judgment (but godly meditated) Ioktans Sons were caſt furtheſt off from the means of ſalvation. This ſhould make us have no ſociety in Religion for phraſe, nor Apparell, nor Court, with myſticall Babylon: the Iſſue will be ſcattering.

The Kings of the Images and Beasſts in Dam 2 & 7 and ſee Mr. Bro. Preface.

I. Babel Nebuchadnezar Evil-Mor • dach Belshazzar When the Golden Head, Babel, was made duſt, then the glorious propheſie of the 70 Seavens was brought from Heaven by an Angel, Dan: 9.24. &c.

II. Mada • and Pa • as, that is, the M • des and Perſians.

Darius and Cyrus that ſent the Iewes from Captivity. Artaaxe • xes he hindred the Temple, Ezra 4.23. Aſſuerus (Heathen call him Darius Hy • taſpis) the Husband of Eſther, He hindred the Temple, and ſought to hav • ſlain the Jewes. Xerxes the Son of Darius Hyſtaſpis, ſpoken of onely in Dan: 11. Darius-Artaxerxes, a good King, he built the Temple; he as the Jewes think was the Son of •• ther by Darius Hyſtaſpis, he had two names, Ezr. 6.14. it ſhould be tranſlated Darius, which is, artaxerxes: ſo Mr. Bulling. in an Epiſtle to one of his Decads, Beroaldus, and many good Authors. Darius N • thu: Theſe three are paſſed over in Nehemiah. Artaxerxes Theſe three are paſſed over in Nehemiah. Ochus Theſe three are paſſed over in Nehemiah. Darius the Pe •• an, Neb: 12. whom Alexander over-came.

III. The Grecians whole Alexander and his poſterity, and the whole power of Gre • ia.

IV. The Grecians parted the Kings of the North and South

South. North. Ptol. Lagides, Dan: 11.5. Seleucus Nicator. Amiochus Soter, Dan: 11.5. Ptol. Philadelphus, Dan 11.6. Antiochus Thens. Seleuchus Callinicus, Dan: 11.6. Ptol. Eucrgetes, Da • : 11.7. Antiochus the Great, Dan: 11.10. Ptol. Philapator, Da • : 11.11. Selencus Philopator, Dan: 11.20. Ptol. Epiphanes, Dan: 11.18. Antiochus Epiphanes, Dan: 11.21.

All theſe Kings were hard iron Legs againſt the Saints; the other Kings after partly Iron, and partly Clay: the Jewes now had ſome ſtrength to reſiſt, as Zach: 9.13, 14, 15. and 10.6, 7. Ptol. Philometor Ptol. Lu • hurus Ptol. Anlaetes Cle • patra Antiochus Eupator Demetrius Soter, ſon to Philip. Deme •• ius Nicator his ſon Antiochus, brother to Nicator Antiochus Gryphus Selencus his ſon. Antiochus Cyzizenus Antiochus his ſon. Antiochus Aſiaticus.

I have not written Antio. Sater, and Selen. Callinicus, of the Poſterity of them of the North: they were not Horns of trouble to the Jewes. After all theſe the Romans ruled

CHAP. XXXIX.

The holy Chronicle ſundry wayes expreſſed, and every way agreeing to the ſame number of years, being from the firſt promiſe in Gen. 3.15. till our Lords death, 3960 years.

SEe Bro. in Texts of Scripture, From the firſt promiſe of Chriſt to reſtore life upon death, brought in by the Serpent to the promiſe of Chriſt made to Abraham up on the death of Terah, who was the firſt of our Lords Fathers, that the Serpent drew to idolatry, are years 2083. The ſaid time of 2083 years is ſecorded by the particular years of the Fathers in Gen. 5. and Gen. 11. From the ſecond promiſe made to Abraham at the death of Terah, Gen. 12. to the Lamb or to the Law of the Paſſcover, Ex. 12 which typifyed Chriſt the Lamb of God are years 430. From the Lamb to the Temples Foundation, 1 Kings 6. A type of the true Temple, are years 480. From the foundation of the Temple to the burning of it. Ez. 4. or rather to the captivity upon that, are years 427. Thence to the end of the Captivity in Babel when Cyru • made a Decree of re-edifying the City and Temple, 2 Chron. 36. are years full 50. Thence untill the Temple of our Lords body aroſe the third day, are years, 490. The whole Summe is 3960.

Obſerve that in this page it is ſaid, from the foundation of the Temple to the burning of it, is 4227 years, but in chap. 44, it is ſaid, from the ſin of Iſrael to the burning of the Temple is 390 years, which is reckoned from Ezekiel 4. now to this 390. adde the 37 of Salomons Reign, and then it is 427. for the foundation of the Temple was laid in the fourth year of Salomon.

2. In the ſaid 44. chapter you will find the number of 518. which is thus cleared.

It was from the coming out of Egypt, to the foundation of the Temple 48 • years, which was laid in the fourth year of Salomon, to which adde 37 years for the reſt of Salomons Reign, and the year wherein the Ten Tribes made their Diviſion from Judah, and ſo you have 518, years: and this way doth alſo ſtill maintain the generall ſumme of — 3960 years.

CHAP. XL.

Another expreſſion of the holy Chronicle, which the former Dialogue hath followed.

FRom the firſt Promiſe of Chriſt (to deſtroy Satans works) unto the Flood (the firſt generall manifeſtation of wrath and judgement upon the ſeed of the Serpent for deſpiſing the Promiſe) are years 1656. From the Plood to the promiſe made to Abraham of reſtoring bleſſedneſſe in Chriſt to the Apoſtate families, in Gen. 10.11. are years 427. From the Promiſe to Abraham, to the glorious and mighty Redemption of Iſrael from Egypt, and the giving of the Law, of the Paſſeover, Gal. 3, are yeas 430. From the coming from Egypt, to the Foundation of the Temple (a figure that the Son of God would make [not the nature of angels, but] the Seed of Abraham his Temple) are years 480. Thence to the burning of the Temple, That Iſrael ſhould not glory too much in outward Ceremonies, and therefore God did ſhake them by Babel, are year 427 Thence to the overthrow of Babels Monarcy by Cyrus, and Darius and ſending the Jews home from Captivity are years full 50. Thence to he death of the MASSIAS, and ending of all Moſes ceremonies, which is that once more, that Chriſt ſaid he would ſhake them, to ſettle that which ſhould remain untill his ſecond moſt glorious appearance, is 490. The whole ſumme is 3960.

Theſe ſeven Pillars may well be reſembled to thoſe ſeven that wiſdome hewed out, Prov. 9.1. which hath the golden chain of times faſtened to them upon which hang the glorious Curtains of needle-work, the embroidered propheſies and ſtories of the eternall wiſdome. In which there is a Table ſpread and furniſhed with all varieties of grace to feed the ſoul in Chriſt, who is the cluſter of Redemption, and ought to find a lodging betwixt all faithfull breaſts.

CHAP. XLI.

A third expreſſion of the holy Chronicle.

IT is glorious to meditate, how the Sun in all his journies did conſtant ſervice to the SON Eternal, in a marvellous diſtinction of times, and moſt harmonious manner, in which is ſeen how his Mediatorian Kingdome was exerciſed mall ages in mercy to the godly, and in ſeverity to the wicked oppoſers.

From the miraculous creation, to the miraculous over flowing the world by waters, are years 1656. From that inundation, to the death of Terah, who was firſt of the Fathers of the holy Line, that corrupted the true ſacrifice to flames of idolatry, are years 427. From the death of Terah, and the promiſe to Abraham made preſently upon his death, to the ending of Iſraels peregrination in the Land of • am 430. Thence MOSES was to Iſrael a Shepherd in the wilderneſſe, years 40. From M •• es death, to the conqueſt, and Partittion of the Land of • anaan by Jeſus, a type of JESUS Chriſt, the Son of God, that hath procured for the people of God, the true Reſt, Joſ. 14.20. are years 7. Thence by ſeven Jubilees, the time of the Arks abode in the Tribe of Ephraim, at Shi • oh, at the ending of which Jubilees, the Ark was captived, but Chriſt gave them it again: then was the Tranſmigratirn of the Ark to the Tribe of Judah; thoſe ſeven Jubilees are years 350 Thence by Seventy Sevens, to the firſt captivity by Babel Then Chriſt did to Jeruſalem in part, as he did to Shi Ioh, Jer. 2. 490, By Iudahs captivity, and ſubjection to Babel: then the Land of Iſrael kept Sabbath ſeventy years, as Moſes foretold, Levit. 26. 70. Laſtly by the moſt comfortable Prophecy and Promiſe of Reconciliation by the death of CHRIST, at the end of Seventy Sevens of years, Dan. 9 24. 490. The whole Summe 3960.

7 Iubilees are, 350. 70 Sevens are, 490. 10 Sevens are 70. 70 Sevens are, 490 1400.

28 Iubilees, or 1400 years from the conqueſt of the Seed of the Serpent by Ioſhua to the victory of our Lord Ieſus CHRIST over ſinne, death, and the grave, and over him that had the power of death, the Devil.

CHAP. XLII.

Of the Geometricall Frame of the proceſſe of Times.

THE Stones in Salomons Temple were not more curiouſly fitted for the building then the times of the holy Scriptures are from Moſes death; neither is any army more orderly compoſed then the times revolution by the infinite providence of CHIST.

Seaven yeares of conqueſt and partition of Chanaan.

Seaven Jubilees, the Tabernacle of Moſes and the Ark of the Covevenant, at Shile for Ephraim glory.

Seaven Seavensies began with the Tranſmigration of the Arke of the Covenant, for Judahs glory, Pſal 78.

Seaven Tenns for Captivity to feel Ieremies Lamentations. And then againe the former meaſure of Seaven Seavensies to find comfort in ſervitude, which none but the poor in ſpirit and mourning will ever find. Vid Mr. Br. in Advert. 72.

CHAP. XLIII.

Further Conſiderations of theſe 28 Jubilees, that the godly ſtudent may delight in the holy Book of God.

THE plainneſſe of Gods dealing ſtill calleth us to mind of a firſt Sabbath, by a like account of Sevens, which alſo is uſuall through the Scriptures, and eſpecially from Moſes times. And that cannot be denied: Now that the whole record of the Sunnes ſervice for twenty eight Jubilees, unto the Sunnes ſervice propheſied Dan. 9.24. &c. which was ſpoken by an Angel, to make us ſhine in Juſtice, and that it may ſhine in plainneſſe, diligently ponder, and obſerve.

1. Moſes in Levitions chap. 25. telleth that the Jubilee ſhall be an holy year, and the old Hebrew Doctors thereupon in the Zoha • , (as learned ſay) write thus, In the Iubile year, Shecinetha, that is, the Majeſty of God having his Tabernacle with us, will be Freedome, Redemption, and Sabbatiſme to Iſrael, by the Angel Gabriels years, the laſt Iubilee that ever the Jews had in their Land, ſhall fall out at our Lords death, in which year the Majeſty ſhewed it ſelf upon the Mountain to Peter, Iames and Iohn, with Moſes and Elias, and became to us freedome (i. e. juſtification) and redemption, and finiſher of Moſaicall Sebbaths, conſider the proceeding of times herein.

2. Seven years were ſpent before Iſrael had conquered and parted the Land. Before the Partition, the Iubilees could not begin, and by Moſes words the next year after was to be the firſt of fifty for the Iubilee. Thence unto our Lords death are 28. Iubilees, exactly year, 1400.

3. In that we have a long time broken the whole frame of both Teſtaments, by ſuffering heathen Olympick toyes to call us from the wiſdome which Gabriels healthy and heavenly meſſage had, and offereth to us, we muſt confeſſe that God hath been angry with us juſtly, in giving over the world unto blindneſſe, whereas that Prophecy would have lightned all the Scripture. (Of Olympick vanity more below)

The 26. Levit. running ſtill in Phraſe upon Sevens, in the puniſhments, cometh at laſt to the captivity for ten Sevens of years, and foretelleth ſuch a confeſſion of ſins, as Daniel maketh, and how God will remember his Covenant, which Gabriel there mentioneth, Moſes and the Prophets ſhall be vilely disjointed through quite; if here we hold not the plain propriety of time.

5. Theſe former parts of time, be no leſſe clear in Scripture, than the ſtars in the Skie, that in the Seventh year the Land was parted thatThat is 42 years. ſix ſevens Iſrael held it in quietneſſe: that Chuſan held it the whole Seventh Seven. That in the Iubilee Othoniel turneth them into their poſſeſſion. The golden Candleſticks with ſeven branches, bowls 22. (as the Hebrew letters) knops half ſo many, flowers thrice three, all 42, commended not Bezaleets wiſdome more, and obedience to the preſcript, then we are bound to mark how the holy volumes record, the Hebrew ſtories, to fall out in times according to their ceremonies Thence the ſeventh Iubilee reacheth toA kindler 〈◊〉 the golden candle-ſticks, land an erector, and Rector of the Schools of the Prophets. Samuels happy times. Thence. to the captivity of Babels ſeventy Sevens. Moſes did cloſely allude unto that ſpace. Now the Seventy years of captivity Moſes and Ezra compareth with the Sabbath, Levit. 26. 2 Chron. 36.

6. The Prophecy of Dan. 9.24. ſurmounteth all, eaſie for memorie and celeſtiall for Meditation. It had not been ſo harmonious to have chains of the time hitherto moſt certainly fixed, if hence we ſhould un claſp the links of it: But we have the chains of times faſtening hitherto-more cloſely than the Finnes of the Leviathan ſtick one to another, Iob 41. All the works of God have perfection, and ſo is the time from the Creation to the Redemption, Mr. Bro. ex manuſ.

CHAP. XLIV.

A fourth expreſſion of the holy Chronologie from the Creation to the Redemption.

THE golden chain of times are evident, which draw from the apoſtaſy of our firſt Parents unto our Lords Reſurrection which when they are all known do bring unto Chriſt, and we ſhall find much comfort and edification, if we often think upon them for they are a greater ornament to the Scriptures, than any chains of the fineſt gold or of the moſt rare or poliſhed Jewels to the neck.

The firſt is from the beginning of time, ſince Satans fierie tongue did ſet the wheel of the whole Creation on flame, that nothing but the flood of waters (nor that) could quench it.

The ſecond is from the Flood to the death of Terah, Arahams father, the authour of idolatry in Chriſt his Line, and thereby cauſing to ceaſe the royall accompting of the Churches annals, by the ages of the Fathers, Gen. 11. Joſ. 23.

The next beginneth upon his death, with a new promiſe of CHRIST making Abraham heir of the world, not through the Juſtification of the Law of Circumciſion, but through the juſtification of faith in the promiſe of bleſſedneſſe in Chriſt to the Families Gen. 12. This Chain draweth along to the Lamb, that is the Law of the Paſſeover, Exod. 12.

The fourth chain is from the Lamb to the Temple, the allurement of the Nations unto the worſhip of him that made the Temples of the heavens,From the lamb to the Temple, 480. Salomons 37. and year of diviſion, all 518. who in fullneſſe of time would come to make humane nature his Temple to dwell with the children of men. And further this chain teacheth to Salomons death: his idolatry (as Terah) was worthy to have this chain ended, for which his Kingdome was parted, and Ieroboam did ſet up calves for God, which doing, is called the ſinne of Iſrael. Theſe ſummes with the year of the Diviſion of the ten Tribes from Iudah are years 518.

The fifth chain is from that apoſtaſie of Iſrael to the burning of the Temple, that ſpace is 390 years. Iudah now is onely Gods Kingdome. In that time is contained the books of the Kings,Ezek. 4. and 2 Chron, and moſt of the Prophets, as the table before will ſhew. Here muſt be conſidered Ieruſalems ruine by Babel, the flames of the Temple, and the ending of Salomons race and Kingdome, the breaking of the golden candleſtick, yea the Ark, the ſpeciall ſigne of Chriſts preſence (which had the two Tables of the Covenant) was no more, as Ierem. 3. They loſt it at Shiloh, but found it again in the woody field of Ki • iath Iaharim, Pſal. 132. All Moſes, curtains Babel carried away for a ſpoil, and all that Hyram the King and Proſelyte procured, and Hyram the artificer made, &c. all theſe goodly things, left the Temple and ſhewed Chriſt his ſeverity.Chriſt by Babel ſhook his own ceremonies by Moſes, and ended them by Rome, that is, the meaning of that ſpeech in Aggei, Yet once more I will ſhake, never to have any ſetting: yet ſome in their writings will re-edifie the low Jeruſalem, &c. But as Iſrael had a firſt and ſecond Temple: ſo Jeruſalem was twice builded by David, Salomon and Nehemiah, and twice razed: now no other Jeruſalem, ever ſhall be, but that which is from heaven, and no materiall Temple ever ſhall be, for the Lord God of Hoſts, even the Lamb, is the Temple in the heavenly Jeruſalem. Thus in part he did ſhake theſe ſimilitudes of heavenly things: that they might look to the ſure mercies and holy things promiſed in CHRIST unto David, Acts 13.34.

The ſixth ſheweth the earthly glory of this worlds Monarks, with their abaſement and ſudden deſtruction: all this is ſeen in the golden head, Babels Kingdome, which Chriſt made as chaffe before the wind. Now the Jews had ſeen the end of Salomons progeny, the fall of his Kingdome, their hope, the burning of the Temple their glory, and the fall of Babel, the glory of Nations, by Cyrus and Darius, Salomon foreſaw all this, and ſaid, all is vanity, Eccl. 1

The ſeventh is from Cyrus Proclamation of bringing back the people of God from Babels yoke to the eternall freedome the Lord Jeſus Chriſt purchaſed. This time is the glorious and ſhining Prophecy of the Seventy Sevens, Dan 9. This chain began with Cyrus, of Sem, and Darius, of Japhet, both which Princes proclaimed the God of heaven, the God of Iſrael over an hundred and twenty Nations, who gave Iſrael a liberall ſubſidie to comfort them in returning to Sion, who by that faith in that joyfull Prophecy left great Babel for Jeruſalem yet in her duſt, Pſal. 102. And this year the faith of Gods elect, ſtopped the mouth of Lions, &c. And this chain endeth moſt comfortably by the death of Meſſias, the Holy of Holy: which endeth all Sacrrifice and offering in the low Jeruſalem, and it endeth the peculiar. Prerogative of Iſrael, and it bringeth the Gentiles into equall covenant, and breaketh down the Partition wall, and blotteth out the hand writing of Ordinances, and maketh the ſhadows flee away, and with commandement of ſhewing the Kingdome of heaven to all Nations, &c. &c.

Thus the SUNS labours have glorious ſtories through all ages, till Chriſt ſhewed a new world, and a new Ieruſalem from heaven by the preaching of the holy diſciples, who went forth by the Lords Comandement, and turned the familes of Noe from darkneſſe to light, from the power of Satan to God, that they might receive forgiveneſſe of ſins, and an inheritance among them which are ſanctified by the faith which is in Chriſt Jeſus.

From theſe various expreſſions of the holy Chronologic, we may ſee the marks which the holy Spirit aims at in the ages and generations of the Bible. Theſe are the joints to which the holy Chronicle is faſtened, fit for Chriſtians to know concerning the Son of God, that was to come into the world, to be a Second Adam, That by theſe, as a part of the holy revelation of the Spirit of God, we might be made wiſe unto ſalvation, through the faith which in is Chriſt Ieſus; For the Teſtimony of IESUS is the Spirit of Prophecy.

It would be wiſhed, that people were ſomewhat educated in that courſe of ſtudy, of a book called the Conſent of Scripture: That ſtudy I ſuppoſe would more ſtabliſh us in ſound principles of Chriſtian Doctrine, againſt light and vain errours, and bad opinions, then many books of ſa • greater volumes: much more might be ſaid, the Lord bleſſe endeavours, and make our hearts upright with him.

THE books of Chronicles reach from Adams to Babels captivity, and to Cyrus firſt, thence Daniel reacheth to our Lords death, and the fall of Ieruſalem, thence the Apocalyps holdeth on to the fall of the world: the confuſion of this narration is a curſed piece of work.

Seven times Daniel ſpeaketh of the Chaldeans, ſeven times of the Medo-Perſians, ſeven times of Javan whole, ſeven times of Iavan parted.

Daniel comforteth the holy Iews, and no other Nation afflicted for Religion by the Kings of the Eaſt, and before the incarnation, ſhewing, that as every one of his predictions ſhall fall out in their times, and they of Antiochus, in exact foretold number of dayes, ſo the exact number of dayes ſhould be moſt ſurely kept for our Redemption, and the three years and half for our Lords preaching, when he muſt begin, even when he began to be thirty, and at the firſt of thoſe 30. open records of Kittim Italies power, Numb. 24. ſhould ſhew that the image Dan. 2. was broken in pieces.

Now the Holy Ghoſt in the New Teſtament keepeth Daniel clear, that the captivity to Babel began with his captivity, that Saint Matthew ſheweth that Iechonias was begotten a little before the captivity to Babel, at the ſecond captivity he was 18. years old.

So where the image is made chaffe, and the tree cut, but not at the root, and the Beaſts caſt into the fire, Iohn Baptiſt from matters paſt doth teach the Iews how they rejecting MESSIAS. Chriſt ſhall be uſed, the ax ſhall be put to the root of the tree, and the chaffe ſhall be burnt in fire unquenched. Upon ſtories paſt this ſtandeth plain, if Daniels ſtories had been yet to come, the grace of the ſpeech had been loſt, but Iohn ſpeaking of puniſhments foretold and felt, pierceth more the wiſe hearer, that the Iews ſhall feel what he foretold.

So where after the four Beaſts are conſumed, One like unto the SON of Man, cometh into the world, and again aſcendeth our great God and Saviour, naming himſelf the SON of Man and Rock, Deut. 32. upon which the Iews ſtood in the boiſterous ſea, whence the four beaſts came forth, teacheth us, that thoſe four Beaſts were conſumed, ſpeaking to the whole conſent of the Jews.

So Saint Stephens pleading upon the Angel Gabriels words, and having the Angels face, ſheweth, that the whole Nation agreed in time, from the return from captivity, or beginning of the Seventy Sevens, as they could not chooſe.

And whereas the acts of Antiochus the vile, are much in Daniel chap. 7. and 8. and 12. and concluded in chap. 11. with mention of reſurrection to glory for his afflicted, the Macchabees company, and of reſurrection to ſhame for Gods enemies, as the Iews in the third of Macchabees, and in Joſephus, note well, and as Chryſoſtome noted from them, ſo Saint Paul before all noted the ſame, ſpeaking of tormented in Antiochus manner, that they would not be delivered, becauſe they looked for the better reſurrection, Heb. 11. Moreover while the affliction of the Iews, were in viſions that deſcribed not their Nation plainly, that they were the tendered of God, and ſo they were without danger, they were penned in Chaldee, ſpread over the Eaſt, out when the ſpeeches plainly name the afflicters, and the Iews the afflicted, then they are written in Adams tongue, loſt, but in Schools, and not ſpoken in the world. And this ſheweth, that the Iews are the onely afflicted in Daniel, and that he hath not one ſyllable of the Romanes afflicting the Iews before the Birth of our Lord, nor one word to bring them within his pictures.

But the Apocalyps plainly diſtinguiſheth them from Daniels Kingdomes, a Woman, that is a State ſettled, and a Beaſt coming out of the Sea, made of all the four, that are in Daniel.

Thus Daniel is a Bridge from the Chronicles to the Apocalyps, and the breaker of this bridge cuteth off all paſſage from the old Teſtament to the new, and worketh a Babylonian confuſion, miſſing in the Nations, Countries, or Times.

Daniel pictureth Eaſt Kingdomes onely, he maketh ſtories agree to the proportion of a mans image, head, arms and breaſt, belly and ſides, and two legs, our notes would make but one leg, and ſix times longer than the proportion of a mans body would ſuffer. Daniel bringeth an Angel to comment upon his Viſions, applying them to ſtories which Greeks explain. But none can apply our notes to fit ſtories.

CHAP. XLV.

An Advertiſement to the Reader, to take heed of embracing the evil tenents of two men eſpecially, that have lately put forth irreligious opinions about the Chronology of the Book of God, namely Mr. Sarſon, and Mr. Parker, they deny the certainty of Chronologie from the firſt promiſe, to the death of Chriſt.

1. AS for Mr. Sarſon, let him take heed he be not degenerated into a Sarraſon, by bringing upon the holy Bible a Leproſie of Chronologic, that it ſhould be of no greater authority, than Machomer's Alcoran.

2. Mr. Parker ſaith, there is not truth nor certainty in the holy Angel Gabriels Seventy Sevens, when they ſhould begin or end, his words in his book of the Viſions, and Propheſies of Daniel page 51 are theſe.

Mr. Broughton and his followers, denying the truth of heathen Chronologie, conſtitute the years without ground, D.R. on the other ſide, (and that worthily), allowing and maintaing the heathen Chronologie, and finding no way how to accommodate thoſe years untoi • , affirmeth that no certain time is meant, but an uncertain, and undetermined duration in alluſion to the ſeventy years of the Babylonian captivity, &c.

To ſay, there is not truth nor certainty in the holy Chronologie of the Scriptures.

1. Let us take ſuch heed that they deny not the truth and certainty of other doctrines of faith.

2. It may be truly ſaid, becauſe men have not loved the truth by a diligent ſearch of the holy Bibles Chronologie, they have been given up to believe the lies of heathen Chronologies, 2 Theſ. 2.11.

3. The holy Chronologie of the Book of God is a doctrine of faith, as clear and certain as any other doctrine of faith, and therefore that ſpeech of the holy Apoſtle beareth ſupremacie in our hearts: That the holy Book of God doth not onely teach and inſtruct us of the truth of its Chronologie, but it doth alſo correct and convince the heathens Chronologie to be moſt falſe and abominable doctrines, as ſome produce them, 2 Tim. 3.

4. It is ſaid, that the holy Scripture is given by inſpiration from God, and is able to make (children yea) the man of God wiſe to ſalvation through the faith which is in Chriſt Ieſus, and this muſt be underſtood of, Scripture Chronologie, as well as of any other doctrine of the holy Bible, and he that will rightly conſider the holy Chronologie, as it is above expreſſed by ſundry calculations, will ſay, that the holy Scripture Chronologie teacheth doctrine of faith, which is in Chriſt IESUS, and (in him) by it wiſdome to ſalvation.

5. It is ſaid, we have a more ſure word, (2 Pet. 1. and that was the old Teſtament) but now heathen Chronologie of the deviliſh worſhips of Apollo, the heathens Olympiads are by ſome made more ſure and certain criptures, than the oracles from heaven. We have more cauſe to yield to the Locuſts that defend their Apolluon, that alledge Fathers and Councils, than to yield to men that authoriſe the vain Olympiads of Apollo of Delphos. Therefore let us that are Chriſtians hearken to the words and commandements of the Apoſtle of our Lord and ſaviour. Beware leſt any man carry you for a ſpoil through Phloſophy and vain deceit after the rudiments of the world, and not after CHRIST, Col. 2. it is the holy ſcriptures that have ditted up the mouths of Apolluon and his Locuſts, by the RR. Jewel, Fulk, Cartwright, Perkins, Calvin, Beza, &c, &c. we doubt not but the holy ſcripture ſhall do the ſame to them that plead for the gameſtry of Stanicall, Olympian reckonings.

Verily all the ſcriptures ſhould as well take a check, as the wiſdome touching the time of the ſeventy ſevens, be controlled by heathen. We may as well believe the heathen ſpake true (when the Sun went back) that for Hercules birth the Sun made a longer night, but the word of Chriſt ſhews, that he that ruleth the heavens made it, and did ſhew to all the world, but ſpecially to Iſrael, that the heavens order was not ſo ſtable as Gods covenant in Chriſt: for then that miracle was to confirm the faith of the church in Chriſt promiſed, ſo the ſunne performed ſervice to the SON of righteouſneſſe: ſurely the motions of the heavens declare the works of God in the harmonious meaſure of times. Although many men be great Scholars and godly, yet ſome of them do not conſider that the ſunne did run his race for the glory of Chriſt and his word. For it is ſaid, All things were created by him, and for him the ſecond Adam. For Him, for his honour and glory, not for Satans ſports and paſtimes of the Olympiads.

6. What a groſſeneſſe and croſſe is this? becauſe we cannot make the heathens accounts to agree with the holy Scripture-Chronologie, therefore we fly upon the word of the living GOD, the Lord of hoſts our God, reproaching it, and exclaiming againſt it, that there is not truth nor certainty in many parts of it, but we ſhould ſay and do the contrary: and ſhould ſay, let God and his word be true, and the heathens and their Chronicles, lies, and liars. For there is more to be ſaid.

¶ If that the Angel taught not Daniel certainty of knowledge and underſtanding for the Chronologie, he taught him nothing that he knew not. Daniel knew all the reſt of the Meſſage, but the time of performance. And ſo we make the holy Angel a deceiver, an evil ſpirit, a Satan. And therefore D.R. and Mr. P. and all that follow their courſe, have ſorrily dealt with the Church of Chriſt Jeſus our Lord.

7. Mr. P. ſaith, that Mr. Bro. and his followers, &c. Let Mr. P. know, that Mr. Bro. and thoſe that uſe his godly and learned labours do adhere to, and follow the lively oracles of the living God, ſent from him by an Angel from heaven, to teach Daniel knowledge and underſtanding, and to teach all faithfull Chriſtians by him. And therefore we are confident in the Lord, and dare not otherwiſe ſay, but that the holy Angel from God ſtake a true plain, and proper ſpeech, and a moſt certain chronologie for the beginning and ending of the ſeventy ſevens, and that their beginning was from Daniels prayer, and their ending at the aboliſhing of ſacrifice and offering, and confirmation of the Teſtament for the Many, by the blood and death of the MESSIAS.

It is true, many have objected againſt the holy Scriptures Chronologie before Mr. P. and Mr. Sarſon (which is to be lamented) but we know there are many graceleſſe ſpeeches and objections againſt the very fundamental truths of Chriſtian Religion.

But this I think, 1. That it is good that the Scriptures chronologie ſhould be clear and certain, Iſa. 5. and can we think that God hath omitted this good for his church?

2. Men ſhould deem, or ought ſo to do, that the Scripture hath truth and certainty for chronologie, though they ſee it not, and they that oppoſe it ſhould think and ſay, they erre not knowing the Scriptures, and they ſhould think that the works of God, the rock are perfect, and that he that began the chronologie for the glory of Chriſt by the genealogie of his holy anceſtours, Gen. 5. and 11. would perfect it.

3. To affirm truth and certainty in Heathen chronologie, and to deny it in the holy Scriptures, is an opinion ſcelerate and flagitious: we cannot think how great the evil is: and therefore Mr. P. hath done ill in juſtifying D.R. ſaying the holy Angel in his heavenly Oration to Daniel meant no certain time, whereas the Angel taught him perfect wiſdome for the chronologie of it, and ſo profeſſeth that he came to give ſkill of underſtanding that very thing.

4. Whereas Mr. P. ſaith, that Mr. Bro. denying the truth of heathen chronologie, conſtituted the year of the ſeventy Sevens, without grounds Mr. P. in this ſaying, puts a ſtumbling block before the blind, and cauſeth him to go out of the way, and falls into a great offence of untruth, not onely againſt Mr. Bro. (for thats little) but againſt the Angel from heaven, who ſaid to Daniel, at the beginning of thy prayer came forth the word, which I am come to tell thee, becauſe thou art greatly beloved, therefore conceive the word, and perceive the clear viſion. Which is, ſeventy Sevens of years are accounted for thy people, and for thy holy City, to finiſh treſpaſse (offerings) and to end ſin (ofierings) and to make reconciliation for iniquity, and to bring righteouſneſſe everlaſting, and to ſeal viſion and Prophet, and to ſhew Chriſt the holy of holy, &c. Thus we ſee the groundwork of Mr. Bro. is a Rock as firm and ſtable as Mount-Sion, (that we might build on Chriſt the Rock) ſpoken by an Angel. So the Angel ſpeaking from heaven, makes the begininng of the ſeventy Sevens to be from Daniels prayer, and their ending to be at the glorious manifeſtation of MESIAS, i.e. Chriſt, to be the Holy ef Holy, which was ſeen in his healthy paſſion, and glorious Reſurrection

5. Let us further conſider the ſpeech of the Angel, which I noted before, and think it worth the noting again, who ſaith to Dantel, Conceive the word, and pe • ceive the clear viſion. By this commandement doubled for more vehement charge, he condemneth the world, that regard not to be inſtructed in this Doctrine ſent from heaven by an Augel unto Daniel, and penned for all Nations uſe. Wherefore We muſt give better heed unto that ſpeech, leſt we wilfulyſwerve, for if the word ſpoken by Angels fall our ſure, and every treſpaſſe received juſt recompence, How ſhall we eſcape neglecting ſo great a charge of our King unto out own ſalvation? where the viſion is ſo clear, that no doubt can be moved by any plain heart, that will reſt in the clearneſſe of the moſt bright meſſage by the Angel of glory, who coming to teach all the world, was to ſhine in words, as Stephen by him did in the face, when he ſpake the Angels words, Acts 6. That Jeſus of Nazaret would deftrroy the place, city and Temple, and change the Lawes which Moſes gave. To this day the blind Jews ſtand in this, that the Laws of Moſes ſhall continue for ever. Maymon. Tom. 1. de lege, Perek. 9. Therefore God ſeeing their dullneſſe would have an Angel of light to teach them by this Prophecy 490 years, when from the year of that Meſſage unto Daniel, the Laws of Moſes ſhould have their end. And none of the Scribes, when Herod was affrighted, objected diſagreement for the time, which thing had been done, if any colour of diſagreement could be brought, ſo none in all the new Teſtament touched diſagreement in the time, Mr. Bro. upon Daniel.

6. Who would think to ſay the ſveenty Sevens are a time not certain, when as the holy Angel divides them into three parts, ſeven ſevens, and ſixty two ſevens, and one ſeven, for the ſeven ſevens he ſheweth the troubles, the ••• dly returned from captivity ſhould undergo, before the Temple ſhould be built, and City walled, and Chriſts ſhould be born towards the latter part of the 62 Sevens, and the laſt ſeven, the laſt half of it our Lord would by his preaching and teaching three years and an half, and by his death, confirm the Covenant.

7. Another weighty reaſon, though noted other where, That there was great need, that Gods Iſrael, and all the world ſhould have & know a definitive ſentence from God how long Canaan and Jeruſalem and Temple ſhould have their Prerogative, and how long ſacrificing ſhould be there lawfull and acceptable, and when the partition-wall ſhould be broken down, and when the Gentiles ſhould be brought into equal Covenant, and this definitive and determinate time is moſt graciouſly demonſtrated to us in the ſeventy Sevens.

It is not mansV • . Mr. P. his Epiſtle prefixed Eulogia, nor his Chreſtologia (nay rather) nor his Mateologia, that ſhall diſ-anull the holy Chronologia of the holy Bible.

And therefore moſt cordially we do proteſt againſt the unworthy dealing of Mr. Sarſon and Mr. P. in the premiſes, not doubting, but one of them will ſeriouſly think of his doings and be humbled (though he ſaith he is unmoveable, pa. 65) and that hence forward he will adhere and ſubſcribe to the propriety of the word (for tropes may not be ſought where propriety ſtandeth well enough) and cleave to the lively. Oracles of Iehovah the God of Iſrael. And what Chronologie can be plainer then thoſe of the holy Scriptures on which we reſt and rely? Firſt, on the accounts of the Fathers to the Floud: Secondly, the Fathers ages to the death of Terab, upon whoſe death the promiſe to Abrabam was given: Thirdly, From that promiſe to the Law of the Paſſeover, Exod. 12. Fourthly, Thence to the building of the Temple, 1 King. 6. Fiſ • hly, Thence to the burning of it which was in the nineteenth of Nebuchad • ezay: Sixthly, Thence to the ending of the Captivity in Babel: Seavenshly Thence that ſweet Heavenly ſcripture (the I amp of all the Old Teſtament, and the Abridgment of the New) the Seavensy Seaveus which began from Dani • lls prayer, and ended at the death of Chriſt. All theſe Journeys of the Sun (before largely ſhewed, now breifly expreſſed) were created to ſerve the Son of righteouſneſſe, and are ſure, clear, and certain, and in their holy uſe have the power and ſtrength of the Almighty.

But as for the Olimpiad accounts in this reſpect, D.R. and Mr. P. &c. would have us fall into the plame of 2 Tim. 4.4. we do not reſton them but deteſt to take up their names into our lips, it was the offering to a ſtrange God, to Divels, to new Gods which came newly up, which the holy Patria • ks and Prophets, and Saints of old feared not, nor ſerved. What is this? muſt we and our children regard the * fabulous toyes, ſtories and accounts from this man that wan the Stadion this Olympiad, or from that man that wan it in another, or from that man that acted his part bravely as a gladiator this Olympiad, or from him that acted the next Olimpiad, or from this foot race, and this horcerace, that this man atcheived at this Olympiad, or the foot race and horſe-race, that another man archieved at another: or from the accounts of the Archontes, of Athens, or from the accounts of the building of Rome, or from the accounts of the lying Caldeans (as Daniel ever found them ſo to be) Muſt I and our children hearken to theſe abominations and neglect the word ſpoken by an Angell from Heaven, no, ſurely, but let all this cobweb-ſtuff of Doctrines of Divels, be left to them, to whom it belongs (we are ſure not to Chriſtians) this further warning I give to the people of God our Brethren. For it is a ſhame that our godly learned, Mr. Bro. in Advertiſ. pa. 25. or any ſhould contend to teach or to be taught by theſe Olym piads how to underſtand an * Angel of light ſent by the grace of God to teach all the ſimple world, into whoſe lips if grace were not poured to be unnerſtood as ſoone as he ſpake, Heaven would ſay Daniel ſaw no Angell.

CHAP. XLVI.

That the point of Chronology was a cheife part of the Angells Meſſage to Daniell, for Daniell knew all before the Chronology.

1. HE knbw that Salem, Daniel ſaith, Seavens; Seavens ore exactly •••• u • ted for thy people, and for thy holy City. Sems Tents and people ſhould not alwayes have peculiar glory, and that one day, the poſtericy of Japheth ſhould be perſwaded to embrace the faith of Sems Tents, he knew that all Families that apoſtated, Gen. 11. ſhould be bleſſed in CHRIST, Gen. 12 and that he would alſo confirme firme the Covenant of his grace for them: The bleſſedneſſe promiſed and the confirming the Covenant are all one.

2. He knew as well as Eſaias that the Temple and holy place ſhould not alwayes be regarded, as Stephea cites Eſaias and Daniet, Act. 6. & 7.Eſai. • 6 1. Dan. 9 26.27. that the holy place, Chriſt would deſtroy.

3. He knew that Eſaias had ſaid, from Moneth to Moneth, and from Sabbathto Sabbath, all fleſh ſhall come to worſhip before me, ſaith the Eternal, Eſai, 66.23. This ſheweth an utter abrogation of Moſes, ſeeing all Nations cannot come every week to Jeruſal • m, Mr. Br. in the latter end of Eccleſiaſtes.

4. He knew the Preiſt hood of Levi, ſhould be changed, from Pſal. 110. And he knew, if the Preiſt hood be changed, of neceſſity, there muſt be a change of the Law, and therefore the Law of all manner of Sacrifices of Beaſts and Birds, &c. ſhould be aboliſhed, this he knew from Pſal. 40. And all faithfull, as Habel thus expected and beleived, and by that their faith they were made heires of the juſtification that is by faith. And Daniel ſheweth the ſame, that Meſſias ſhould by his once offering of himſelfe make reconciliation for iniquity, and bring an everlaſting juſtification, and ſo ſeal and confirme all the viſions and premiſes and propheſres, that himſelfe was the end an ſcope that all aimed at.

5. He knew from Eſaias, that Cyrus ſhould ſend the Jewes home from Captivity, and build City and Temple, read Eſai 44, & 45, & 46. & Jer. 30.18. But in what time after the returne from Captivity, Eſaias told not. But the holy Angel did ſhew the time, that within the Seaven Seavens from Daniels prayers, and the returne of the forty nine thouſand, Jeruſalem ſhould be builded Street and Wall.

6. He knew that HE, the holy ſeed of the Woman, of Abraham, of David, &c. ſhould deſtroy Satans works, that by the Seed of the Serpent his foot ſole ſhould be bruiſed, that he ſhould be ſlaine not for himſelfe but for us.

7. He knew that Eſaias had prophecied of the acceptable year • of the Lord (in the Jubilee) in which ſhould be preached good tidings unto the meek, to bind up the broken hearted, to proclaime liberty to the Captives, and the opening of the priſon to them that are bound, &c. Now Daniel told of the laſt Jubilee, when all ſhould be performed, Levit. 25. ſeeing all the promiſes of God in Chriſt are yea, and amen, we are bound to marke the Jubilees beginning and ending, and to joyne the laſt to our LORDS death, for indeed they doe ſo moſt exactly fall out.

When the Angel had told the Prophet Daniel of the Seavensy Seavens; Then the godly Teachers before the holy Incarnation could ſay, the Majeſty of God dwelling in our Tabernacle will be Redemption, freedome (i. e. juſtification) and Finiſher of Sabbaths to Iſrael in a Iubilee (this ſpeach is worthy of golden Letters) This they might eaſily account. For they knew how many Jubilees had been paſt, and how many would be the laſt yeare of the Seavensy Seavens. The laſt Jubilee falls out with the laſt yeare of the Seavensy Seavens. Simeon the juſt knew this, and he wa • ted for the M • ſſ • as, the conſolation of Iſrael, and it was reveiled unto him that he ſhould not ſee death, till he had ſeen the MESSIAS of the Lord. Luk. 2. All this glorious meditation of the Jubilees, and this laſt Jubilee Maſter P. defaceth, utinam bec illi ne imputetur. Num. 33 56. Deut. 28.66. Eſai. 66. P •• l. 95. Ez • k. 16.

8. He knew from Moſes and the Prophets that Chriſt the King would deſtroy his own people as with a Floud of Noe, that they ſhould be ſhaken out of their own Land, and that that Land ſhould not be their Reſt, nor an holy Land, nor holy Mountaine, no more then any place under heaven, after the ending of the Seavensy Seavens, the Jewes ſhall be converted, they will beleive that City and Temple ſhal never be reſtored, and then they will not much regard the Land.

Now the holy Lord God ſent his Angell from heaven to tell the time of the accompliſhment of all theſe (they are un-utterable) wonderfull things and glorious mercies, that from the beginning of Daniels prayer, this exactly accounted time ſhould begin,Mr. Bro • 〈◊〉 Daniel, and end at the ſhewing of CHRIST to be the moſt holy Redeemer, in declaring the power of God in his paſſion and reſurrection, as is foretold in Dan. 9. Becauſe the paſſion marveilouſly ſhewed Chriſt to be the moſt Holy when he ſanctifyed himſelfe, Ioh. 17.17. and the Centurion ſaid doubtleſſe he was the Son of God: and his reſurrection ſhewed that he was indeed the Son of Gon.

I will add a little to the eighth Section above.

If the Jews had known the words of the Prophets, they would not have ſtoned Stephen, for ſaying Jeſus of Nazaret ſhould deſtroy the City and the holy Place. Great error hath herein been committed by not marking the force of Noes words purſued by Moſes, by Gabriell, by the Lord, and by their full Event, and by the glorious erecting of the Church, tearmed the Jeruſalem from Heaven, inſted of it. Iulian the Apoſtate to ſatisfy our Lords words indeavoured to repaire Jeruſalem, but he felt the wrath of Chriſt for it. So in after ages,Anno 1100. & 1200. the Pontificality ſtirred the Princes of the Weſt to war for Low. Jeruſalem, but Chriſt plagued Chriſtendome to this day, for that vanity.

Yea, at this day, people ſtudy not, nor beleive the words of the Prophets, but as the Jewes are ſuſperſtitious, ſo are many, the ſuperſtition of the Jewes is in part expreſſed by a godly Teacher: And it ſeems their vanity pleaſeth us to write ſo of them as we doe: Chriſtians now a-dayes are ſo fooliſh and erroneous as thinking of going to Jeruſalem. (I could name ſome) But it is better for them to alter their opinions, and if I might give them counſell (to doe as it is reported Jewes doe about their dead bones) let them give order to ſome Feoffee to have care of their dead bones, and when they have a ſufficient Cargoſie to fraight ſome Veſſell to Joppa, and to conſigne them to ſome Reverend Muſſel-man, that he by Waggons may tranſport them to Jeruſalem to be interred.

Ah, let Teachers conſider whether they have not been an occaſion to people to ſtumble at the Law, in teaching and writing about the Iewes repairing of Jeruſalem in Chanaan, and of the great buſineſſes that will follow thereupon. Some Teachers have ſilled the Churches full of mateologie, and fond expectations.

CHAP. XLVII.

That Daniell is alleadged in the New Teſtament to prove the Meſſiah to be already come.

MR. P. ſaith in pa. 52. That in no place in the New Teſtament, this prophecy [of Dan. 9.24, 25, 26, 27.] is uſed againſt the Jewes to prove the Meſſiah already come.

Of this aſſertion, I ſuppoſe I may and ought to ſay (if I ſay no more) that it is un beſeening a man of God, and a Miniſter of Meſſiahs Goſpell, ſo to ſay, For,

1. Stephens ſpeaches to thoſe that diſputed with him, and to the Counc • ll, ſheweth that he ſpake the words and Doctrine of the holy Angel, Act. 6. & 7. and as he had the Angels words, ſo he had his countenance. This I have noted, and it ſeems there is neceſſity to note it often, and to ſay as the thing is, Stephens conteſtation is the ſum of the Angels meſſage, if M • ſſias ſhall deſtroy the holy Place, and change the Moſaicall cuſtoms, then no longer an holy Mountain, then no holy City, then no peculiar people, then no holy Land, all theſe depend each upon other, but the Lord God doth give us further illuſtration, For

2. Where • ver we read the attribute Chriſt in the new Teſtament, we muſt remember it to be the attribute of Meſſias from Dan. 9. there given as a proper name of the Son of God, & ſo uſed of his Nation in expectation of him, and no place in the old Teſtament, but Daniel, uſeth it as a proper name, the Hebrew word is in Greek letters, and that in the mouth of the ſimpleſt, as Andrew the fiſher man, and the Samaritan womans ſhewing, that the Sama • it • ns, as well as Jews, knew when Chriſt ſhould come into the world. Job 1.4,

3. Our Lord teaching to forgive, as God in Chriſt forgave us, alludeth to this Oration of the holy angel, teaching Peter to forgive ſeventy times ſev • n times, Mat. 18.

4. The Angel Gabriel ſaith, that Chriſt ſhal make reconciliation for un-righteouſneſſe. The Epiſtle to the Hebrews goeth upon this point, that the Son of God the M • ſſia • , the holy of holy by himſelf, ſhould purge our ſin • , ſhould procure remiſſion of ſins, and ſhould be the reconciliation for our ſins, Rom. 3.1 John 1. and 2.

5. The angel ſaith, Chriſt ſhall bring everlaſting juſtification, the Apoſtle ſaith to the Hebrews, Chriſt by his own blood, entered once into the holy place, the very heavens, and found eternal redemption for us.

6. The angel ſaith, Meſſias ſhall ſeal viſion and prophecy. The viſions and propheciess and ceremonies all tended to our redemption by the Son of God. When that was manifeſted, young men and maids might be ſaid to ſee the viſions and dreams, becauſe they ſaw the performance of the beſt part of them. They ſaw Acts 2 what the firſt Adam looked for, Gen. 3.15. How Chriſt the ſecond Adam by death overcame him that had the power of death, to work freedome for them which all their life time with fear were guilty of, or ſubject to bondage, Heb. 2. • 5.

They ſaw how the great God of Sem after the fleſh perſwaded the ſons of Iapheth in their own language, as Noes alluſion, Iaph and Iapheth told, they ſaw in whom from Abraham all the families apoſtared, Gen. 10. & 11. were to look for the bleſſing, Gen. 12. They ſaw the laſt Iubilee gave us an open recovery of our poſſeſſion of the heavenly Paradiſe. Luke 23.43. Rom. 15 8. They ſaw how the Lamb of God had taken away the ſins of the world, having a better Tabernacle than Moſes made, a ſacrifice-hood better than Aharons, a ſacrifice better than oxen, goats, & ſheep, and birds, & a covenant of greaterforce, larger extent, not onely to the Jew, but alſo to the Gentile. They knew what Nathan told David of the eternall Throne, and what Daniel dreamed of it, chap. 7. and what Gabriel told Mary, Luke 1.32. This they knew clearly, how all the promiſes of God in Chriſt were ſealed with yea and Amen. Yea the Lord Ieſus Chriſt hath ſealed and confirmed the holy doctrine of the old Teſtament in the holy Evangeliſts, and his holy Apoſtles in their Epiſtles, and in a wonderfull manner in his Apocalyps, ſhewing how new enemies under old terms did ſtrive againſt the doctrine of his heavenly Ieruſalem, and the phraſes of holy ſpeech are ſo couched in the Apocalyps from Moſes and the prophets that no one article of new doctrine of faith is taught to the churches.

7. The angel ſaith, Meſſias ſhall ſuffer, but not for himſelf, ſo it is ſaid, he once ſuffered for ſins, the juſt for the unjuſt, 1 Pet. 3 • 18.

8. The angel foretold that Meſſias ſhould confirm the Teſtament, for many, the latter half of the laſt ſeven, and the Lord Chriſt beareth witneſſe to his meſſage by the angel, that he was now ready to do that which was foretold and he took the cup, and gave thanks • and gave it to them, ſaying Drink ye all of it, for this is my blood of the new Teſtament, which is ſhed for many for the remiſſion of ſins, Mat. 26.28.

9. When Chriſt the King had ſuffered & confirmed the covenant, the angel foretelleth, that afterward in the next generation (ſo Mat. 24, 34.) by loth-ſome Infidels he would deſtroy the city and holy place, and his own people, with moſt bitter wars to a final judgement of utter deſolations, and Meſſias foretelling the ſame again, as he had done by his angel, that when they ſee Ieruſalem beſieged by an hoſt, and the abominable infidels ſtanding in the holy place, Let him that readeth Daniel conſider [the whole doctrine of the ſeventy Sevens] Mat. 24 Mark 13. Luke 19. and 21.

CHAP. XLVIII.

Shewing how the holy Evangeliſts, expreſſe the Attributes, MESSIAS, or CHRIST.

1. JAcob begat Joſeph the husband of Mary, of whom was born JESƲS, which is called CHRIST, Mat. 1. • 6.

Chap. 2. When JESƲS was born in Bethlehem of Judea, in the dayes of Herod the King, Behold, there came wiſe men from the Eaſt to Jeruſalem, ſaying,

2. Where is HE, that is born King of the Jews, for we have ſeen His Star in the Eaſt, and are come to worſhip him.

3. When Herod the [uſurping] King had heard theſe things, he was troubled, and all Jeruſalem with him.

4. And when he had gathered all the chief Prieſts and Scribes of the people together, he demanded of them where [Meſſias] Chriſt ſhould he born.

The Magi (from Perſi • , we may ſuppoſe) They asked, Where is the King of the Jews? But Herod the uſurper, he demanded of the learned of the Nation, where Meſſias, i.e. Chriſt ſhould be born, ſo this plainly looketh to Dan. 9. where the Lord Ieſus is called Nagid, Baſ ••• us, Meſſias the King, Mat. 2.1, 2, 3, 4.

3. In the godly, and raviſhing ſociety of Meſſias, Andrew, Simon, Philip, and Nathanael, What joyful heavenly conference have they about Dan 7. and 9. and Gen. 28, ſaith Andrew to his brother Simon, We have found that Meſſias, which is by intepretation the Chriſt, and Phili • i finds Nathanael, and ſaid unto him, we have found him of whom Moſes, in the Law and the Prophets did write. All the Prophets did write of Chriſt, but none named him Meſſias, the attribute of a proper name, but Daniel from the Angels meſſage, and the ſame Angel was ſent to Mary, to name him Jeſus, ſo both thoſe names were given to the SON of GOD, not by man, but from heaven: ſo in their bleſſed and heavenly ſociety theſe ſpeeches were uttered, and confeſſed Chriſt to be the Son of God, to be the Son of man, to be the King of Iſrael, and the Meſſias the Holy of Holineſſe, and the Ladder of all comfort.

4. And Martha's conference with our Lord is moſt comfortable and full of faith, ſhewing what they all expected and believed, I believe thou art the Chriſt, the Son of God, that ſhould come into the world, to be our life and Reſurrection—John 5.

5. Pilates ſpeech to the Jews is of great force. What ſhall I do then with JESƲS which is called MESSIAS Chriſt? They all ſaid, Let him be c • ucified. This looks to Dan. 9. Pſal. 22. where it is ſaid, Meſſias ſhal • ſuffer, Mat. 27.

6. The queſtions that were in agitation among the Jews at this time, will brighten this matter; the ſignes of the times, as our Lord ſpeaketh, gave them occaſion of moving many queſtions, when John Elies came teaching and baptizing, the Jews ſent Prieſts and Levites to ask him, Who art thou? and he conf • ſſed, and denied not, and plainly confeſſed, I am not the Meſſias the Chriſt. Yea the Jews did ſo expect the Meſſias, that all men muſed that John was the Meſſias, & they were hardly driven off from the conceit, they were to taken with him, Luke 3.15. Iohn 1. Therefore this is a ſtrong argument, that Dan. 9.24. &c. muſt of abſolute neceſſity be believed to be a proper ſpeech and definitive for the time, MESSIAS coming to ſatisfie the conſciences of the faithfull. And for that alſo our Lord foretold of falſe Chriſts that would ariſe, as immediately they did, and deceived many, as our Lord ſaid unto them, I am come in my Fathers name, and ye receive me not, if another ſhall come in his own name him ye will receive, John 5. Therefore he ſaid, Search the Scriptures, &c. and very likely Mr. P. if he had then lived, would have been a deceiver, and deceived, and a falſe Prophet or a falſe Chriſt, if he had not believed Daniels Propheſie to be a moſt clear, exact, and definitive time from Daniels prayer to the death of MESSIAS.

So Iohn-Elias ſent his diſciples to Chriſt to ſtabliſh them in that which he their Maſter had acknowledged. When Iohn being in priſon heard of the works of Meſſias, i. e. Chriſt, he ſent two of his diſciples, and ſaid unto him, Art thou he that ſhould come, or ſhall we look for another? The times did call for all theſe queſtions, being but a little before the ending of the ſeventy ſevens.

7. The adjuration of the Prieſt to the Lord, is very conſiderable. Mr. P. If he had been of the Councel, he xitld have objected to him, that the ſeventy ſevens were ended long before he was b •• n, The high Prieſt, and the whole Synedrion could not, nor did challenge the Lord for the time of 70. ſevens: ſo where no doubt or queſtion was, •• va anſwer needed, but the high Prieſt and moſt of the Jews thought him too baſe for ſuch a Meſſias as they expected, and ſo adjured him to anſwer to this: I adjure thee by the living God, to tell us, if thou be the Meſſias the ſon of the bleſſed God, and Chriſt anſwered affirmatively.

8. Many weighty arguments depend on theſe things of Dan. 9.24. as 1 Iohn 4. Every ſpirit which confeſſeth Ieſus to be the Meſſias [the Holy of Holy] is come in the fleſh [to be a ſon of man, Dan. 7.] is of God, and every ſpirit that confeſſeth not Jeſus to be the Meſſias, the Chriſt is come in the fleſh, [to be a ſon of man] is not of God, 1 Iohn 5.1. whoſoever believeth, that Ieſus is the Meſſias, is born of God, not ſimply, or barely, a confeſſion of the attribute Meſſias, i. e. Chriſt, but a right apprehenſion of his perſon and offices, Rom, 10. his perſon, that he is the ſon of man Dan. 7. and the holy of holy, as touching the ſpirit of holineſſe that raiſed him from the dead. God dwelt in the Meſſias, who is God bleſſed for ever: nor onely to confeſſe this of his perſon, a Locuſt from the bottomleſſe pit (as Satan) will chirp out this, but to confeſſe Ieſus to be Meſſias experimentally in our minds and hearts, in his offices as he is Prophet Prieſt and King,All the three Offices of Chriſt as he is Prophet, Prieſt, and King, are in Dan. 9.24 &c. to be Meſſias, Nagid, Chriſt the King, that all power is his by donation from the Father to command and rule the Church, to reſtrain apoſtaſie, and all adverſe power, and that he ſuffered not for himſelf but for us, who by his precious death hath aboliſhed our ſinnes, and wrought reconciliation for iniquity, and hath brought everlaſting juſtification, by his once offering up of himſelf, and that he hath ſealed viſion and Propheſie, that we need not expect new revelations: that he made himſelf manifeſt to be the holy One of God, by his Reſurrection, Aſcenſion, and ſitting at the right hand of the Power, in the higſteſt heavens, and from thence ſent gifts to furniſh his Church with Offices and officers to teach, and gather the elect out of the world, to open their eyes, to turn them from darkneſſe to light, from the power of Satan to God, that they might receive forgiveneſſe of ſinnes, and inheritancce among them which are ſanctified by the faith which is in him. Chriſt hath confirmed in his Teſtament all this holy doctrine for the many, Jew and Gentile, and the Jews for deſpiſing the blood of the Covenant have felt to this day the heavy burthen of their own imprecation, Matth. 27 25. as their Fathers, Num. 14.2. &c. All this the holy Apoſtle Iohn meant, (and much more unutterable) that the Lord Jeſus Meſſias became ſuch a perſon to be ſuch a mediatour, and that teſtimonie in due time, according to the propheſie, 1 Tim. 2.6. And the ſpirit is peremptory, and ſaith, whoſoever tranſgreſſeth, and abideth not in this doctrine of [Meſſias, which is called] Chriſt, hath not God: he that continueth in this doctrine of Chriſt, he hath the Father and the Son, 2 Iohn 9.

9 It will not be uſeleſſe altogether to obſerve what Taci • us Suctonius, & Ioſephus ſpeak, that in all the Romane Empire it was divulged in Auguſtus caeſars dayes, that a King ſhould ariſe in Iudea, that ſhould rule all the world. This is evident by the Perſique Magi. They having diſcerned an unuſall Comet in the air, which did argue to them the birth of ſome noble and famous light, even that Star of Iacob, that ſhouldNum. 24, • id wonderfully expounded in 2 Cor. 10 4.5. unwall all the ſons of Seth) that was now come into the world) and whither ſhotld they direct their journey, and ſteer their courſe, but thither the ſtar guided them, and that was to Iudea. It ſhould ſeem by the good hand of God, that Daniel As the Apoſt • e Paul did in Caeſars Court, Phil. 1.13. and 4.22. celebrating the cauſe of Chriſt by the angels ſeventy ſevens; at the City Suſan, where was the Royall Palace of the Kings of Perſia, Let theſe godl Authors be conſulted with about thoſe things. Mr. Rollock. Du Pleſſis. Beroald. Mr. Bro. Mr. wolphius, and many others. there were ſome that did expect continually the compleating of the ſeventy Sevens, of which this celebrious Comet appearing, gave them an undoubted hint. For we are not to doubt, but the ſeventy Sevens was a glorious Propheſie to lighten all the Eaſt. And the Evangeliſt Luke ch. 3.1, 2, 3. doth ſhew, that he bringing in the Emperours annals into the Churches ſtories, and John, Elias Miniſtery to ſettle the ſtories of the times, do make a ſweet concent of all theſe things.

But to make things yet more plain, it is ſaid, Luke 19. That the Nation of the Jews did expectThis ſcripture was ſpoken but few daies before our Lords death and reſurrection. the Kingdome of heaven ſhould immediately appear, according to the Propheſies of Dan. 2. and 7. and 9. no Propheſy ſhewed the time as Daniel, and all falls our fit'ly, according to the worlds expectation, eſpecially the Church of God.

1. Mr. P. objecteth, in page 52.

If the reſtauration of the city, Dan. 9.25 is of the materiall Jeruſalem after Nebuchadnezzars captivity, it muſt begin the firſt of Cyrus from which time ſeventy weeks of years will fully expire long before the birth of Chriſt.

Anſw. It is moſt true, the ſeventy Sevens do begin at Cyrus firſt year of the reign of his monarchy. In this Mr. P. ſaith true, but to ſay, they end long before the birth of Chriſt, is a moſt manifeſt untruth, for it is ſaid they end at his confirmation of the Teſtament for the Many, by his ſufferings and death in the laſt Seven. He muſt be born the Son of man, before he could ſuffer death to redeem the ſons of men. I will ſtir no more in this, for it is too too bad, and that which hath been ſaid, will I hope, make this aſſertion to vaniſh.

I am perſwaded all the godly Churches in chriſtendome hold MES-SIAS,Yea Papiſts, vide Cornelius a Lapide; he hath many excellent paſſages on Dan. 9. but yet none but what the learned and godly reformed have and had (yea more compleatly) before him. in Gabriels meſſage, to be the Son of God our Redeemer. Scotland, Heydelberg, Geneva ſo doth, and our dear native countrey, by divers learned Expoſiters, and in our Bible notes (I think above eighty years ſince) it is ſaid, In this laſt week of the ſeventy ſhall Chriſt come, and preach and ſuffer death. And a little after, ſpeaking of Chriſt confirming the covenant, the note ſaith, by preaching of the Goſpel, he confirmed his promiſe, firſt to the Jews, and after to the Gentiles. And that Chriſt by his death and reſurrection, cauſed ſacrifice and oblation to ceaſe. Are not we to mourn and lament, that our miniſters ſhould thus deal to take us off from holding to the Meſſias, the Rock of ſalvation, as it was taught to Daniel by the holy Angel from heaven.

The Angel ſpake matter of ſalvation plain, and fortified by Scripture, and it is fortified alſo by learned Expoſitions recoived in all Orthodox churches, but by Mr. P. is added much impertinent and falſe matter. I will briefly recapitulate ſome things, and let the people of God ſtudy the holy Scriptures, and judge.

1. The angel continueth the holy chronicle to the death of Chriſt, Vide Mr. Bro. Advertiſ. pag. Mr. P. breaketh it off altogether concerning that.

2. The Angel nameth the Redeemer of the world, Meſſias; Mr. P. doth utterly deny that, and will have Ziſca the Bohemian to be his Meſſias.

3. The Angell ſaith, Meſſias ſhall confirm the convenant for many, that is, for the elect of all Nations, both Jews and Gentiles, Mr. P. telleth us of a covenant that Antichriſt ſhall make with his antichriſtians and their favourites, page 62. and 63.

4. The Angel preſcribed for our Lord his preaching three years, and an half, and that is the compaſſe of the Evangeliſt Marks Goſpel, and of the Evangeliſt Iohn, as it hath been noted by old and later writers, by four Paſchata's, that is, by four Paſſeovers, which he kept after his Baptiſme to his laſt Supper, which proveth that publick adminiſtration of his office to be three years and an half, or the half ſeven. See Dr. Lightfoots harmony. All this Mr. P. diſgraceth.

5. The Angel taught how long Ieruſalem ſhould be an holy City for uſe of ſacrifice, and how long Iſrael onely ſhould be Cods holy people, and peculiar treaſure, namely from the time of Daniels prayer, ſeventy Sevens were exactly accounted for his people, and the holy City. But Mr. P. taketh from the Church (which God hath gathered from the Gentiles) theſe meditations &c.&c.

6. Some ancient principall Rabbines confeſſe, that by Meſſias Chriſt the Redemer is meant.Mr. Bro. on Dani. Chriſtians that dare put forth books to deny this againſt the honour of Chriſtian name, ſhould think that here they do not well, and Chriſtians ſhould loath ſuch Treatiſes, even as the godly converted did their books at Epheſus, and account them, and make them anathema, as the Propheſies of Achab and Zedekias.

Much more might be ſaid, of Mr. P. Expoſitions of Dan 9. (and of all his book) It is ſaid, by the great Rab • oni, the Lord Chriſt. We be to the world becauſe of offences, and Mr. P. muſt, yea he will lay it to heart, yea it is marvell, that the godly Teachers of new England did not queſtion him for it in ſome of their Synods: they have not convented a Synod for a greater matter than the agitation which that Book called for, and I hope ſome godly and more learned men will conſider of that book eſpecially about Dan. 9. and by the fire of ſound judgement conſume it, as hay, ſtubble, and rotten wood, and Gods day ſhall declare it, that that work is worthy of no better an end, 1 Col. 3.

CHAP. XLIX.

A Concluſion of the point of Chronologie.

1. IT hath been obſerved, that the holy Spirit of endleſſe wiſdome, and foreſight hath perfectly made up the holy Chronologie of the old Teſtament, and that the ſeventy Sevens doth that, by ending the Chain of Jubilees, and all the ceremonies in the death of Meſſias.

2. The firſt coming of Chriſt was moſt needfull to be known for the aſſured comfort of Jew and Gentile,Little did Mr. P. conſider the ſtate of time that the holy ſpirit did teſtifie in the Prophets for the coming of Meſas, and his ſufferings and glory that ſhould follow in his Reſurrection, aſcenſion and ſending gifts to convert the Nations, 1 Pet. 1.11. by his death to confirm the promiſes made to the faithfull, and to be the truth of all the types, which were all ſponſorious of a better hope, but of the time of his ſecond coming, there was not that need to know; For it is ſaid, But of the times and ſeaſons brethren, ye have no need that I write unto you: for your ſelves know perfectly, that the day of the Lord ſhall come as a thief in the night, 1 Theſ. 5.

3. Of the Chronologie of the New Teſtament, the ſpirit of Chriſt hath not diſpoſed an orderly proceſſe of times, neither hiſtorically nor prophetically from his death. There is no time caſt in the Apocalyps; For God would not begin to accompt the times after the death of Chriſt, but he muſt have gone through with it: elſe it had been a fault in art but that he would not, becauſe of the end of the world, he would conceal, that no man nor angel knoweth it: the Son (in reſpect of his humanity) is ſaid not to know the time, who yet giveth the Apocalyps to Iohn, but nothing is unknown to his Godhead who is the firſt and the laſt. The thouſand years are ſpoken of for the looſing of Satan, Apoc. 20. but the hiſtory is not caſt by courſe of time, the thouſand years begin (we may beſt ſuppoſe) from the writing of the Apocalyps.

4. But behold the wiſdome of God,To teach us in whom we have reſt. that moſt graciouſly ordered times moſt exactly, till the death of Chriſt, in a moſt pleaſant Sabbatick * accompt, tres-remarkable from JESUS the ſon of Nun, to our IESUS, that ſaveth us from our ſins. Thus he did, that the whole Nation of the Jews ſhould not miſſe (but by willfull and deſpitefull ſwarving) to receive him the true Meſſias, Heb. 2. & 1. & 6. and 10. to leave all the ceremonies, and to look to him the end and ſcope of all, and this time was it (often noted, and needfull often to be noted) wherein the Gentiles ſhould begin to be brought to S • ms Tents, and thence to learn ſalvation.

5. When all this was done, there needed no times to teach us ceremonially of Chriſt to come, for his government and offices are perpetuall, and ſhall never be aboliſhed, as Levies Prieſthood, till he re deliver up the Mediatorian Kingdome to the Father, and till that time we all ſhould joyfully look in watching when the Bridecrome will come.

6. The Gencalogie and Chronologie ſerved to the promiſed Lands glory,The non-continuance of genealogies after the apoſtles times ſhall be to-ched elſe. to the people of Iſraels glory, to the Tabernacles glory, to Ieruſalems glory, to the Temples glory, and to Salomons Kingdomes glory, for the glory of all theſe ended when the Chronologie and Genealogie ended, for all the time of the old Teſtament, they had that heavenly and glorious uſe.

2. Bleſſed be the name of the Lord God for ever and ever, for wiſdome and ſtrength are his, and he it is that hath altered times, places, and perſons, to the glory of the unchangeable Prieſthood, and never ending Kingdome of his dear Son our Lord Ieſus Chriſt, to whom be glory and praiſe everlaſting, Amen.

CHAP. L.

Being a Caveat to beware of ſuch Satanicall ſpirits that prattle about the expectation of new Apoſtles and new Revelations.

1. AS is ſaid, for the Chronologie and Genealogie of the the old Teſtament, that the infallible uſe of them did ceaſe after the new Teſtament was written, ſo we may ſay, for the other holy Doctrine of Chriſt, that we need not to regard, the vanity of wretched men, in expectation of new Apoſtles, and new Revelations, but ſtudiouſly to cleave to what is left and ordained, to us in the holy writings of the Prophets, Evangeliſts, and Apoſtles.

2. As our Lord and Saviour ſaid, He that will not hear and believe Moſes and the Prophets, will neither hear nor believe, if one ſhould riſe from the dead: ſo truly we may ſay, he that will not hear and believe the holy Evangeliſts, and the holy Apoſtles writings, who wrote of the doctrine, life, death and reſurrection of Chriſt, is as far from holy faith as ever any Sadducie was; for Chriſt is riſen from the dead, and after his Reſurrection gave commandement what his Apoſtles ſhould preach unto the Nations, and we ſee what it was they taught by the four Evangeliſts, by the book of the Acts, by their Epiſtles, and by the Son of God in his Apocalyps.

3. And that we might not be deceived by the ungodly,1 Cor. 4s to look for new Apoſtles, mark what the apoſtle Paul ſaith plainly, that himſelf and Earnabas, and other Apoſtles then living, were the laſt apoſtles.

4. Wherefore the apoſtles, ſeeing the Churches began to be troubled with falſe apoſtles, and with grievous and gangrenating errours and herefies, and foretold of worſe and more perillous times, that men would not endure ſound, and wholeſome doctrine, but having ſore ears, ſhould after their own luſts get them an heap of Teachers, and ſhould turn their ears from the truth, and ſhould be given unto fables, therefore they gave warning, as is ſeen in all their writings, and have thus charged us from Chriſt. That we be mindfull of the words, which were ſpoken before by the holy Prophets, and of the commandement of us the apoſtles of the Lord and Saviour, 2 Pet. 3.2: and Iudas Thaddeus ſaith thus in his Epiſtle. But beloved, remember the words which were ſpoken before of the apoſtles of our Lord Jeſus Chriſt. And the Apoſtle John ſaith, He that knoweth God heareth us, he that is not of God beareth nos us, hereby know we the ſpirit of truth, and the ſpirit of errour, 1 John 4.

5. The faithfull obeyed this charge and commandement for many years after the apoſtles, for the apoſtles had ſaid, what they had taught to the faithfull then living, ſhould be communicated to other faithfull for the inſtruction of others, for above an 100 years after their dayes, we have not writings of the Ancients, they kept themſelves to the holy Scriptures of the Prophets and apoſtles.

6. And when the Ancients of the Primitive Churches began to write, much about the ſecond Century, and after, it is manifeſt they adhered to the holy Scriptures, and commended them much to the people, and ſome of the Ancients did ſo admire and advance the holy Scriptures, that they adored the ſufficiency of them for Doctrine of faith and manners.

7. This is moſt clear, for it is ſaid, the faithfull martyrs for 300 years ſuffered for the Word of God, and the Teſtimony of Jeſus, Apoc. 6.9. and ſo the two witneſſes ſuffered under the Beaſt of the Pit, King Abaddon, For the keeping of the commandem • nts of God; and the ſaith of JESƲS, Apoc. 14.12. ſofar off they were from expecting new apoſtles, and new revelations, but hearkened to the apoſtles directions, Col. 2.18, 19, &c.

8. Doubtleſſe, divine revelation in the Prophets and Apoſtles writings is a mercy beyond compariſon, no tongue is able to expreſſe the goodneſſe of God in this his grace to the Church, ſo the Saints ever have thought. Pſal. 103.7. and 147.2 Tim. 3.15, 16, 17.

9. And let us beware of Satanicall ſpirits that prattle about the expectation of new apoſtles: Apoc. 22.18, 19. and new revelations, for elſe we ſhall fall into the curſe of the Lord Ieſus, who wrote his Apocalyps to the Churches, where his appoſtles had laid the foundation of the holy faith, and all Churches then, and now we are admoniſhed to hearken to that which: Chriſt the Lord ſpake to the Churches. All the apoſtles, as it is thought, but Iohn, were departed this life when the Apocalyps was written.

10. And let ſuch take heed of illuminations & new light (as they ſpeak) yea to take heed of lying wonders, of viſible lights, and ſights, and ſtrange audible voices, Iannes and Iambres heardened Pharaohs heart by ſuch. Satanical deluſions. And under the new Teſtament Satan and his inſtruments, do, and will do ſo to deceive. Men and women ſo bewitched are hardened in pride, ſtubbornneſſe, and curioſity, &c. that the holy Scriptures are but of mean eſtimation with ſuch, and prayer and praiſing of God, and the ſeals of the covenant, and an able and faithfull miniſtery, yea godly magiſtracy: theſe ineſtimable mercies are of no repute with them; and Family exerciſes are deſerted of them as things of bondage, but the godly ſoul ever hath, and ſhall find that the cleaving to the Prophets and apoſtles writings will be a moſt ſure foundation for truth of Doctrine, and for a godly, righteous and temperate life, and of joyfull hope when our eyes are cloſed in the duſt.

11. Without queſtion thoſe that expect new apoſtles and new revelations. Satan hath new Revelations; for even our firſt Parents, becauſe they ſtuck not faſt to the revelation of Gods will, but hearkned to new revelations, from that counterfeit angel of light Satan, they were deceived, and ſtill Satan doth labour to bewitch mens minds with corrupt and bad opinions, and with vile courſes of life. 2 Tim. 3. I. 109. being not content with the Scriptures of the Prophets and apoſtles, which are not ſcaled, but made known to us by Meſſias coming who hath in them told us all things needfull to be known: Therefore it is ſaid, concerning this very thing, He that is unjuſt, let him he unjuſt ſtill, and be that is filthy, let him be filthy ſtill, and he that is righteous, let him be righteous ſtill; and he that is holy let him be holy ſtill,

12. I will conclude this to the godly Reader, with that of the apoſtle Peter. Ye therefore beloved, ſeeing ye know theſe things before, beware leſt ye alſo being led away with the errour of the wicked, fall from your own ſtedfaſtneſſe: but grow in grace and in the knowledge of our Lord and Saviour Ieſus Chriſt; to him be glory both now and ever Amen.

CHAP. LI.

The Expoſition of the times mentioned in in the Apocalyps.

1. THere is mention made in chap. 11. of 42. moneths, and 1260. dayes, thoſe ſhew the rage and cruel perſecution of the Beaſt of the Pit againſt the two witneſses.

2. In chap. 12. There it is told 1260 dayes, and of a time, times and half a time: which are ſpoken of the Dragons cruelty in the Caeſars.

3. In chap. 13. There is alſo mention made of 41 moneths, which is to be underſtood, both of the Tyranny of the Caeſars, the ſixth head that was wounded to death; and of the Tyranny of the Beaſt, like a Lamb that healed the wounded head of the Government of the Empire.

4. By theſe times ſo variouſly expreſſed in divers chapters,Beroald and M. Broughton ancient and later Expoſitours ſhew that by them is meant the quality of State, not length of years (namely) that the Church ſhould be afflicted with the afflictions of Chriſt, who was perſecuted three years and half by the ſeed of the old Serpent.

5. The like analogie is from Iſa. 49. and 61. Luk. 4. and 2 Cor. 6. As by the acceptable year of the Lord is meant the Iubilee year, in which Meſſias Chriſt our Lord was given for a covenant, and laid down his life for our juſtification, redemption and ending all Moſes ceremonies: But now all time of the Goſpel to the end of the world is the accepted time, and the day of ſalvation, and the acceptable year of the Lord. The like force is in 1 Cor. 5. That all in the Church muſt keep the feaſt of Chriſt our Paſſeover, who was ſacrificed for us with the unleavened bread of ſincerity and truth, to the end of all Ordinances, that is till the Son of man come to deliver up the Mediatorian Kingdome; 1 Cor. 11.26.

The time of Tyranny under the Caeſars, was three hundred years, yet by Metonomia, meaning the argument of perſecution from our Lords time, it is called three years and half: the matter ſheweth twice in chap. 11. and twice in chap. 12. and once in chap. 13. that proper time cannot be meant: and the ſame is to be underſtood of the perſecution of the Beaſt of the Pit. They who think to get any certainty from theſe numbers, deceive themſelves and their Readers. The alluſion is moſt heavenly, calling Chriſt ſtill unto mind. Our Lord preached 42 moneths or 3 years and an half, or dayes 1260, or a time, two times, and an half: ſo that theſe numbers in the Apocalyps mean no certain time, but the manners from a like time is meant. The perſecuting Phariſees and Sadduces, were revived and continued by the Caeſars and Popes. The Caeſars Perſecution, as is noted, laſted 300 years, and the perſecution of the falſe Lamb laſteth yet, and will, till the Lord caſt him and his deceived into the Lake of fire and brimſtone.

7. The ſeven Seals, the ſeven Trumpets, and the ſeven phials, are not diſtinguiſhed in time in the Apocalyps, none of theſe are, or properly can be referred to any exact time.

8. I will add a little more in briefe, of the times of the New Teſtament, which will give ſome light to all that may read the Hiſtories of the Church: Mr. Patrick Symſon, of the Hiſtory of the Church, will much help the Reader.

The ten Perſecutions laſted three hundred yeares by the Infidell Roman Emperours; the ſixth head of the Roman Beaſt: from Nero to Conſtantine, that time was an age of violence.

Thence to Phocas (who murthered his Maſter the Emperour Manritius) who confirmed the Papacy to Boniface the Third, about the year ſix hundred and ſix; and then Mahomet roſe about that time, or ſomewhat after. This time of three hundred yeares was an age of fraudulence by Hereticks: Arius, Pelagius, Donatus, Marcion, Neſtorius, &c. they were confronted by Fathers, Athanaſius, Hillary, Baſil, Nazianzen, Cl • yſoſtome, Auguſtine, &c.

The times following were alſo times of violence and fraud in Pope and Turk; Popiſh ſuperſtition ſtill increaſing exceedingly. till by the two Witneſſes it was reſiſted, by Waldenſes, Wickliff, Hus, Jerom of Prague, and Luther, &c. and Mahometiſme greatly prevailed, to the removing of the Candleſticks of the Churches of Aſia, as it was threatned againſt them, Apoc. 2. & 3. and evills in the Churches of the Eaſt prevailed by the ſtrength, deceit, and falſchood of the Papacy, till that the Turk poſſeſſed Conſtantines Empire and City.

The Kingdome of Chriſt our Lord and Saviour under the new Teſtament, was firſt impugned in the time of the Caeſars, and in the growing on of the myſtery of iniquity. Then this Propheticall Office: and at laſt his Prieſtly Office was ſtriven againſt, which was almoſt deſperately corrupted in the height of the myſtery of iniquity in the tenth Century. This laſt was firſt conteſted againſt by Waldenſes, Wickliffe and Luther, &c. Then his Propheticall Office was upheld by the faithfull in cleaving to the Divine Oracles of the holy Scriptures: and at this day this is the greateſt conteſtation. And his Kingly Office hath been but in few places executed; for Chriſtian States do not conſider as they ſhould, the benefits thereof that will redound unto them by true Eccleſiaſticall Diſcipline: and much oppoſition there hath been and is about it. But as Chriſtian Governours and Teachers have embraced the two former, they will alſo the other, rejoycing to defend on • ly Chriſts Ordinances, and hate to maintain any thing of the Beaſts marks, that they may make good that Scripture of the Apoſtle of us Gentiles: 1 Tim: 6.13. I give thee charge in the ſight of God who quickneth all things, and before Chriſt Jeſus; who before Pontius Pilate witneſſed a good profeſſion. 14. That thou keep this Commandement without ſpot. unrebukable, untill the appearing of our Lord Jeſus Chriſt. 15. which in his times he ſhall ſhew who is the bleſſed and only POTENTATE, the King of Kings, and Lord of Lords. 16. Who onely hath immortality, dwelling in the light, which no man can approach unto, whom no man hath ſeen, nor can ſee, to whom be honor and power everlaſting, Amen.

CHAP. LII.

Of the Attributes or Titles of God Eſſentially conſidered.

AELohim. Almighties; or Almighty Powers: but in Greek the Apoſtles do alwaies render it ſingularly, Theos, God. Aelohah. Omnipotent, or Almighty, Job 12.4. Ael. Puiſſant, or mighty, Gen. 14 18. Jehovah. Being of himſelf, and giving being to all things. Elion The moſt High. Elionin A Plurall. Shaddai. Almighty, or All-ſufficient. Gen. 17.1. Adonai. My Staies, my Pillars. Gen. 15.2. Job 28.28. Ehieth. I am, or I will be: Ex. 3.14. Jah. In notation much like Jehovah. Yzur. The Rock; the ſeventy tranſlate it Theos, and ſometimes Ctiſtes. Goel. Redeemer. Ghoſai Plurall, ſig. my Makers. Job 35.10. Abba Father The Power. Matth. 26.64. The Feare. Gen. 31.57. Pſal. 76.12. Name. Theos. God. Curios. Lord. Creator. Maſter. Mal. 1.6. Eph. 6. Eternall God. Gen. 21.33. Sabbaoth. When he warreth againſt the wicked he is called Jehovah Sabbaoth. the Lord of Hoſts: or when he performeth great intendments for his Church.

From theſe Attributes ſundry Ʋſes may be gathered. 1. From the Attribute or Title Aeloim.

1. Aelohim is a form plurall, to teach the myſtery of the Trinity which is moſt neceſſary to be well marked; or elſe that form were dangerous. I ſay it were dangerous, if neceſſity did not require us to be thereby taught the knowledge of the Divine perſons.

2. But ſometimes it is joyned with a word ſingular: as in Gen. 1.1. Aelohim He created, becauſe there is but one Godhead; but the plurall form of ſpeaking when it is joyned with a word ſingular, doth neceſſarily call upon us to know the myſtery of the Trinity in the unity of the Godhead.

3. This plurall Attribute Aelohim, though it be commonly joyned with a word ſingular (for the reaſon aforeſaid) yet it is ſometimes alſo joyned with a word plurall; as Aelohim, He went: 1 Chron. 17.21. and ſo Aelohim, They went, 2 Sam. 7.23. and ſo in Joſ. 24.23. He is holy Gods: and in Jer. 10 10. He is living Gods; but in Gen. 20.13. it is alſo joyned with a word plurall, They Gods cauſed me to wonder: and in Gen. 35.7. They Gods were revealed to him.

The Wiſdome of God thought theſe Expreſſions to be neceſſary for our inſtruction in the myſtery of the Trinity, and in the Unity of the Godhead, or elſe it had been dangerous, for Idolatry, ſo to declare himſelfe to us.

2. Hence we may learn, that though ſometimes words of the plurall Number be joyned with the plurall Attribute Aelohim, yet God did no way intend thereby to teach to worſhip a plurality of Gods, as the ignorant and negligent in the Scriptures are ready to underſtand it, becauſe he hath taken good order to cleer it from that errtour by other Scriptures, eſpecially to ſuch as are diligent in the ſtudy of the bleſſed Scriptures: he hath cleered his Attribute Aelohim, from being taken for many Gods; becauſe he hath often put this Attribute into the form ſingular: as by Eloah in Job 12.4. and ſometimes by a ſhorter form El, The Mighty, in Gen. 14.18. And ſecondly by joyning it often to a word ſingular; and thirdly by limiting this plurall Attribute Aelohim onely to three perſons, or Exiſtences in the unity of the Godhead: as in Pſal. 33. 6. By the word of Jehovah the Heavens were made, and all the Hoſts of them by the ſpirit of his mouth.

And ſaith Ainſ. in Gen. 1.1, The ancient Hebrew Doctors have left Records of this myſtery; Though at this day that Nation doth not underſtand it. Come and ſee (ſaith Rab. Ben Iochai) The myſtery of the word Aelohim: There are three degrees, and every degree by it ſelfe alone (that is, diſtinct) And yet notwithſtanding (ſaith he) They are all One, and are not divided one from another: And ſaith Ainſ in Numb, 15.25. Rabbi Men •• hem on theſe two Phraſes [Ʋnto the Lord] and [Before the Lord] ſaith, from their former ancient Rabbins: This it meant of him and his Judgment Hale, and no Judgment Hale had leſſe then three: by which it appeareth, that the myſtery of the Trinity in the Godhead was formerly believed by the Jewes, though now they do oppoſe the ſame: And the Lord Dupleſſie in his Trueneſſe of Religion, page 74.75.76.78. doth prove, that the ancient Hebrew Doctors held the Trinity. But (bleſſed be God) our New Teſtament doth tell us moſt cleerly.

1. That the Father is the Creator. Eph. 3.9. 2. That the Son is the Creator. Eph. 1.8.10. Col. 1 16. 3. That the holy Spirit is the Creator. Gen. 1.2. Pſal. 33.6. Pſal. 104. 30. And hence it is that Salomon would have young men to make it their care to Remember their Creator in the daies of their health. Eccleſ. 12.1.

4. Hence we may learn, that God is Almighty for the protection of thoſe that feare him, and that truſt in his gracious promiſes; and he is Almighty to ruinate his Churches Adverſaries: Surely there is an Aelohim that judgeth in the Earth. Pſal. 58.13.

2. From the Attribute, or Title, Jehovah, we may learn,

1. That Jehovah is the onely true God; for this Attribute ſignifies one that hath Being of himſelfe, and that gives Being to every Creature, and that can take away their being at his pleaſure; and therefore it is an incommunicable Attribute, for none hath being of himſelf but he alone. 2. There is none that can give being to all other things but he alone. 3. None can take away the Being of all other things, but he alone. But for the better underſtanding of the large ſignification of this Attribute, ſee Ainſ. in Pſ • l. 83.19. and in Gen, 2.4. and in Gen 6.3. and in Gen. 15.2. and in Numb. 6.24. and in Levit. 24.16.

2. This Attribute may be a ſufficient ground of encouragement to ſuch as the Lord is pleaſed to call forth to do any difficult ſervice: as for example; when it pleaſed God to call Moſes to go on his Embaſſage to perſecuting Pharoah, he was of himſelfe unwilling becauſe of his inability of ſpeech: But Chriſt Jeſus ſaid unto him in Exod. 4.11. Who hath made the mouth of man? or who maketh the dumb, or the deaf, or the open eyed, or the blind? have not I Jehovah; therefore go now and I will be with thy mouth, &c. And in like ſort Chriſt ſhewed himſelf to be Jehovah, when he ſaid unto his Diſciples in Luke 21.15. I will give you a mouth and wiſdome which all your adverſaries ſhall not be able to gain ſay or reſiſt: and hence we may alſo gather, that that Jehovah which ſpake unto Moſes, was the Son of God, the Angell of Gods preſence: and ſo Chriſt muſt be ſtill underſtood to be called Jehovah from Exod. 3. to the end of Deuteronomy.

3. After that Moſes had been diſcharged, and by Pharaohs threatning both againſt him and againſt Aaron in Exod. 5. then the Lord did ſtill encourage Moſes by this Attribute in Exod 6.2. ſaying unto Moſes, I am Jehovah: as if he had ſaid in more words, be not diſcouraged, but go, for I will now in verſ. 8 give a being of performance to that promiſe which I formerly made to Abraham, that I would give unto him the land of Canaan.

4. This Artribute is for terrour to all perſecutors of Gods people; for Chriſt is Jehovah that gives a being to the performance of all his promiſes, and of all his threatnings he told Moſes in Ex • d. 6.6. I am Jehovah, I will bring you out from under the burthen of the Egyptians, and I will redeem you with a ſtretched out arme, and with great judgments: And thereupon he bad Moſes ſay to Pharaoh in Exod. 7.17. Thus ſaith Jehovah. In this thou ſhalt know that I am Jehovah: Behold I ſmite with the Rod that is in my ba • d upon the waters which are in the River, and they ſhall be curned into blood. And in Exod. 8.1. Thus ſaith Jehovah, Send a • ay my people, if thou refuſe to ſend them away; behold I will ſmite thy borders with Frogs, that thou mayeſt know (as verſe 10.) that there is none like Jehovah our God: And in verſe 20. Say to Pharaoh, thus ſaith Jehov • h, ſend away my people, or elſe I will ſend conjoyned ſwa • mes upon thee, and upon thy ſervants, and upon thy people. And in verſe 22. There ſhall be no (ſuch) conjoyned ſwarmes in Gaſhen, that thou mayeſt know that I am Jehovah. And thus after this ſort did Jehovah Chriſt give a being to his threatnings; and though Jeſus Chriſt did ſuffer Iannes and Iambres to reſiſt Moſes in the execution of his miracles with their counterfeit miracles for a time; yet at laſt Chriſt Jeſus did not ſuffer them to courterfeit all the miracles of Moſes, and thereby he made their madneſs, namely, their mad zeale evident: 2 Tim. 3 8.

5. This Attribute is for inſtruction to all Gods people to take ſpeciall notice of the powerfull actings of this Jehovah for his people, and againſt their adverſaries: for as it is in Exod. 10.1. lehovah ſaid unto Moſes, Go in unto Pharaoh, for I have made his heart heavy, and the heart of his ſervants, that I may ſet theſe my ſignes in the midſt of them; and that thou mayeſt tell it in the eares of thy ſon, and of thy ſons ſon, &c, that yee may know that I am Iehovah. The like arguing is in Pſal. 78.5.6. &c. and the like is in Exod. 6.6. Say unto the ſons of Iſrael, I am Iehovah: I will bring you out from under the burthens of the Egyptians. And in verſe 7. I will take you unto me for a people, and I will be to you a God: and yee ſhall know that I am Iehovah your God.

6. This Attribute is prefixed and affixed to the ten Commandements, in Exod. 20.2. for the comfort of them that are in Covenant with God, and that keep his Commandements by faith in Chriſt; and for the terror of ſuch as tranſgreſſe his Commandemants through the want of faith in Chriſt, for no other obedience is acceptable, but that which is mixed with faith.

7. This Attribute Iehovah is often preſſed upon the people of Iſrael that were in Covenant with God, that they may walk in holineſſe as a people in Covenant ought to do: as in Levit, 18. and in Levit, 19. and often elſwhere, as a band to tye them to yeild all holy obedince to all Gods Lawes, both to his Ceremoniall and Iudiciall Lawes, as well as to the Decalogue; and therefore obedience to all the Ceremoniall Laws is enforced on this ground: Becauſe I am Iebovah your God: and in Levit. 11.44.45. You ſhall not make your ſelves unclean by any c • eeping thing that moveth upon the earth; for I am Iehovah that bringeth you up out of the Land of Egypt to be a God unto you, and yee ſhall be ho • y at I am holy: And this duty is alſo urged on the faithfull diſperſed Iewes in the new Teſtament: 1 Pet. 1.15.16.

3. From the Attribute Elion the moſt High.

1. We may learn not to be daunted with the big looks of ſuch as do oppoſe us in a good Cauſe: and therefore Melchiſedek did moſt pertinently uſe this Title of God in his bleſſing to Abraham; He called him the moſt High: namely, over his Enemies the foure Kings, when he returned with Victory over them, Gen. 14.18. And then alſo Abraham told the King of Sodom in verſe 22. That he had lift up his hand unto [Iehovah, Ael, Elion] The Lord God moſt High, the Poſſeſſor of Heaven and Earth, that he would not take any thing that was his.

2. The like inſtruction we may learn from this Attribute in the form plurall, Elionin, Eccleſ. 5.7. Mr. Bro. reads it thus: If the oppreſſion of the poor, and robery of Iudgment and Iuſtice, thou do behold in a Country, marvell not at the matter, for an higher then the high one doth mark; and there be high above them, namely, Elionin, the high Trinity: as his Marginall Note is.

3. Ieremy in Lam. 3.35.38 doth twice over complain to Elionin againſt the wicked high States of Iudah, whom they felt and ſhould feele in his judgments, to be higher and mightier than they.

4. The Saints of Zorobabels houſe are called the Saints of the moſt High, in Dan. 7.18. and they are comforted with this Attribute in Chaldy, againſt the foure perſecuting Empires there expreſſed, which ended with the parted Greek monarchy: namely, that though they ſhould by their tyraany be deprived of the poſſeſſion of an Earthly Kingdome, yet they ſhould ſtill be the Saints of (Elionin) the moſt High, and ſhall hold a Kingdome for ever, yea for ever and ever.

This Chaldy term in the plurall is put for the ſingular; as Aben Ezra noteth; and we may be ſure that it was ſo ſpoken to note out of the Trinity of perſons in the unity of the Godhead: and in this place it was fit to be plurall, becauſe it hath relation to the diſtinct viſion of the Son and of the Father; and upon the ſame account Thrones are alſo plurall, in verſe 9.

5. Therefore ſuch as are Saints muſt pay their Vowes to God moſt, high, Pſal. 50, 14. as Abraham did in Gen. 14.22. and the moſt High, in Luke 6.35. is called Our Father which is in Heaven, in Matth 5.45.

4. From the Attribute Shaddai, the Almighty or the All-ſufficient.

1. Hence we may learn, that it is good for us in all our temptations to reſt or ſtay our Soules upon his promiſes; for if we be qualified with faith and grace according to his Covenant, as Abraham was, in Gen. 17. 1. we may be ſure he will be Ael Shaddai, the Almighty, or All-ſufficient to performe his promiſes, and threatnings, though they ſeem never ſo unlikely to naturall reaſon, as in performing his promiſe to Abraham, by making Sarahs dead Womb to conceive and bring forth: and in performing his threatnings on the wicked, though in their reaſon they do often thing themſelves compaſſed about with Rocks of ſecurity: yet God ſaith, that Shod [deſtruction] ſhall come from Shaddai [the Almighty] Iſa. 13.6.

5. From the Attribute Adonai, which is plurall, and importeth, my Pillars, or ſtayes.

1. Hence we may learn to reſt and depend upon him for the certaine fulfilling of his promiſes, if we be but rightly qualified according to the conditions required of us in his Covenant of Grace, Abraham ſaid in Gen. 15.2. Adoni Jehonith, what wilt thou give me ſeeing I go childleſs; or ſeeing I am going out of the world childleſs, for I have no hope in nature of a child: but yet notwithſtanding I do call thee Adonai, the Pillar and ſtay of my weak ſaith, in that gracious promiſe now propounded, in verſe 6: Feare not Abraham, I am thy ſhield, and thy reward ſhall be exceeding great: namely, The Meſſiah ſhall be born from thy loynes; Abraham replyeth in verſe 2. Adonai, Jehonith, what will thou give me, ſeeing I go childleſs? And ſo thoſe ſweet promiſes before given in Gen. 12.3. and Gen. 15.15 of the Meſſiah, ſhall be fruſtrate: but yet I call thee Adonai, Jehonith, as ſtill making thee my pillars and ſtaies, and the giver of being to thy promiſes, and therefore I do by my interrogation expect a further anſwer to ſtay my faith upon.

2. Job, in chap. 28.28. is thus tranſlated by Bro. Mark. The Feare of Adanai is wiſdome, and to eſchew evill is underſtanding. His Marginall Note is this; Adonai is uſed firſt in Gen. 15.2. of Abraham: and is plurall for note of Trinity, and ſignifies, My ſtayes.

6. From the Attribute Ehieth, I am, or I will be.

1. Hence we may learn to eſtabliſh our faith in Gods unchangeable promiſes for the good of his Church, and of his threatnings for the deſtruction of their Enemies.

2. This is alſo obſervable, that when his promiſes are confirmed with his oath, or confirmed by ſigns, as his promiſe of Canaan was to Abrah. poſterity, then God applies his name Ehieth to it, as in Ex. 3.14. I am that I am, or I will be that I will be: & ſo in Rev. 1.4. God is called, he that is, and that was, and that will be; in which word the name Ehieth is opened, and alſo the name Jehovah: and it is applicable to the certainty both of his promiſes of ſupport to his faithfull ones under their perſecutors; and alſo to his threatnings of their enemies deſtruction: and the ſame Title is given to God in Rev. 16.5. chiefly to aſſure the godly of thoſe times, of the certain deſtruction of their antichriſtian adverſaries. This Title is alſo given to Jeſus Chriſt, in Heb. 13.8. Jeſus Chriſt yeſterday, and to day, and the ſame for ever: becauſe of the certain effects of his Mediators Office.

7. From the Attribute Jah, Breathing, in Exod. 15.2.

1. Hence we may learn, that in Jah we live and move and have our breath and being.

2. Hence we may learn, that Jah doth take away the breath and being of his Churches enemies when it pleaſeth him, and therefore in Exod. 15.2. Iſrael in their Song of triumph did praiſe God that had given breath and being to them in the midſt of the Red-ſea, and that had taken away the breath and being of Pharoah and all his Hoſt in the Redſea.

2. This Attribue do the Saints give, in Revel 19.1.3.46, to Chriſt their being, for their deliverance or preſervation from the prevailing power of Antichriſt, ſaying Halalu-jah.

3. Iſa. in chap. 16.4. doth exhort to faith and confidence in this Iah; ſaying, Truſt in the Lord for ever, for in Jah, Jehovah is the Rock of Ages

4. His Title Iah, in Pſal 68.4. is there uſed in that exhortation to praiſe God for his mercies by his name Iah.

5. This Title Halalu jah is in Pſal. 104.35. where the conſuming of ſinners is mentioned, alluding therein to the deſtruction of the Sodomites, and of Pharaoh and his Hoſt in the Red-ſea, as in Pſal, 105.44.45.

6. This title Halalu-jab is alſo uſed in Revel. 19. where the deſtruction of Antechriſt is foretold.

8. From the Attribute Tzur the Rock, it is firſt uſed in Deut. 32.4.18.30.37. and in 2 Sam. 22. and in 2 Sam. 22.2.32.

1. Hence we may learn, that no Rock is like this Rock; and therefore if we have right unto him by the Covenant of grace, we may depend upon him in all ſtraits and temptations for protection and preſervation: for this Rock is Chriſt, as it is expounded in 1 Cor. 10.4. and and ſo the Rock in Matth. 16.18. is not Peter but Chriſt; for Peter ſaid in verſe 10. Thou art Chriſt: Chriſts anſwer is, Ʋpon this Rock I will build my Church, land the gates of Hades ſhall not overcome it. Mr. Bro. ſaith, that the tearm Rock in commendations of a perſon, muſt ever be taken for God; and therefore (ſaith he) He that takes it for Peter, doth make him a God: and ſaith he, it is uſed for Chriſt onely in the uſuall name of God.

2. The tearm Rock in Pſal. 31.5 is by the ſeventy tranſlated Ctiſtes, which is tranſlated the (faithfull, or ſure) Creator, in 1 Pet. 4.19.

9. Ghoſai, a plurall ſignifying My Makers.

1 Hence we may learn, that there is a Trinity of perſons in the Unity of the Godhead: it is uſed in lob 35.10. and Pſal. 149.1.

2. Hence we may learn, that God hath not onely made us to have a being in his viſible Creation, but alſo that he doth make his Elect to have a being in his inviſible Creation, namely to be his people by a ſpirituall Creation; as the double reading in Pſal. 100.3. doth well expound the ſonſe.

10. Goel, Redeemer.

This is moſt uſually applied to the ſecond perſon, becauſe he paid the price of our redemption: But yet redemption is alſo often attributed to the firſt perſon in trinity, as in Iſa. 63. becauſe all our actuall liberation is from him. The ſecond perſon paid the price; But the actuall Attonemont by which redemption is compleat, is the act of the firſt perſon: and the qualification that belongeth to the perſons that are to be redeemed, is the act of the third perſon: and in this ſence all the three perſons may be called Redeemers.

11. The other Attributes, the Power, the Feare, &c. are coincident with the former Titles, and with their Expoſitions and uſes.

Concluſion.

Seeing Elohim is the mighty Creators, and Iehovah is Being of himſelfe, and giving being to all other things, and the moſt High and onely Potentate to maintain and defend his Saints that are in Covenant with him, and ſeeing he is our All ſufficient, four Pillars and ſtay, alwaies unchangable, and ever the ſame, our breath, in whom we live and move and have our being, in whoſe hand is our breath and all our waies; and ſeeing he ſaith, that he is our Father and Redeemer through the everlaſting Covenant confirmed in the blood of his deare Son, we may well make all the Trinity in that eternall Covenant, to be our Rock and Refuge for our Redemption, Reconciliation, Juſtification, Adoption, and Eternall Salvation, Amen.

CHAP. LIII.

Of the Attributes of the Divine Nature of the ſecond Perſon in Trinity.

JEhovah, in Gen. 6.3. Rock. Son. The Word. Wiſdome. Immanuel. Lord. God Angel Michael. Puiſſant. Name, Act. 3.14. Alpha and Omega, Beginning and Ending, Firſt and Laſt.

1. Jehovah is the Attribute of the ſecond perſon, as in Gen. 6.3. there the Spirit of Jehovah, is in 1 Pet. 3.19. called the Spirit of Chriſt. 2. Jehovah, in Iſa. 6.8.9. is expounded of Chriſt, in Iohn 12 37.38. 3. In Icr. 23.6. that Chriſt is called Jehovah our Righteouſneſs, becauſe he is by God made unto us Righteouſneſs, 1 Cor. 1.30. and 31. And ſaith Bro. in Eccleſi • ſtes, the Hebrew Doctors do commonly ſay from Jer 23. as in Bathra, Sect 1. fol. 75. B. that the Meſſias is Iehovah our Righteouſneſs. 4. In Gen. 19.24. Jehovah, from Jehovah rained fire and brimſtome, &c. hence we may learn, that the ſecond perſon as Mediator doth ſpeak and work from the Father, as Iohn 5.17 to verſe 30. The Father muſt evermore be conſidered as the firſt in the order of working in the Trinity.

5. From Iohn 5.17 &c. we may ſee the reaſon why the Title Jehovah is ſo uſually to be underſtood of Chriſt, except in thoſe places where the Father is diſtinguiſhed, as in Gen. 19 24. Pſal. 110.1. and ſome few other places, as in Iſa. 26.4. there Jehovah is ſaid to be in Iah [the Father] and our Lord doth thus inſinuate the ſenſe of that and ſuch like places, to Philip, in Iohn 14.10, 11. Believeſt than not that I am the Father, and the Father in me: ſo in Exod 23.21. My name is in him, is thus opened in 2 Cor. 5.19. God was in Chriſt.

2. Hence we may learn that all the attributes that are given unto God eſſentially, are likewiſe given to the ſecond and third perſons, as well as to the firſt.

6. Chriſt is called the Angel that Jacob invocated: The Angel that appeared unto Moſes in the Buſh, Exod. 3. The Angel of Gods preſence Eſa. 63. And the Angel of the Covenant, Mal. 3 1. Likewiſe the Titles Jehovah, Aelohim, &c. uſed by Moſes, in Geneſes, Exodus, Leviticus, Numbers, Deutrenomy, and uſed by David and all the Prophets: Theſe Titles are applied by the Apoſtles to Chriſt, in 1 Cor. 10 and Stephen, called Chriſt the Angel, in Act. 7.38.

7. The title God is applied to Chriſt, as in Pſal 78.1. Let Aelohim [God] ariſe, and in v. 19. Thou art aſcended on high, is expounded of Chriſt, in Eph 4 8.9. and the former ſentence, Let God ariſe, is taken from Numb. 10.35. and there it is, Riſe up Iehovah: and in theſe words Moſes alſo hath reſpect unto the promiſe, in Exod. 23.20, 21. Behold I ſend and Angel before thee, &c. Beware of him and hear his voice, &c. for my name is in him: and in Gen. 31.13. he is called the God of Beith • l.

8. The title Son is applied to Chriſt, in Pſal. 2 12 Kiſs the Son leaſt he be angry; likewiſe in Prov. 30.4. What is his name, and the name of his Son, if th • u canſt tell. Likewiſe God the Father doth call him Son: This is my beloved Son in whom I am well pleaſed, hear him, Matth. 3.17. Matth. 17.5.

9. Word, as in 2 Sam. 7.21. For thy words ſake; but in 1 Chron. 17.19. repeating the ſame thing, it is for thy ſervants ſake: So in the new Teſtament, the ſecond perſon is called the Word, Iohn 1.1. he as Mediator is alſo ſo called in relation to the eternall Covenant, which he in his Godhead made with his Father for mans redemption; and that he is called the ſervant of God, becauſe he aſſumed our nature in relation to do the Office of a Mediator, Matth. 12.18. compared with Eſa. 42.1.

10 Chriſt is called the Wiſdome of God, firſt in Pro. 8.1. and ſecondly, he is ſo called in the new Teſtament, Luke 11.49. 1 Cor. 1.24.

11. He is called the Father of Eternity, in Eſa. 9.6. becauſe he did in his Godhead from Eternity covenant to undertake the Office of a Mediator, by which means he procured the ſpirit for our Redemption, and ſo conſequently for our Adoption, and thus Chriſt is called the Father of Eternity: and in this reſpect he hath taught us to pray unto all the Trinity by this title Our Father, Matth. 6.9.

12. He is called Michael the Arch-angel, by Iudas Thaddae is, v 9. but this very perſon is called Iehovah, in Zach. 3.2. being cited thence.

13. He is called Gods Fellow, in Zach. 13.7. with Mat • h. 26.31. for he thought it no robery to be equall with God, Phil. 2.6.

14. He is called God over all bleſſed for ever, Rom. 9. and the God of Beithell, Gen. 31.13. and the mighty God, Tit. 2.13.

15. He is alſo called the Lord, in Rom. 10.9. But that place is taken from Deut. 30 10. &c. and there he is called Jehovah; and in 1 Cor. 2 8. he is called the Lord of Glory, and in Jam. 2.1. our glorious Lord Jeſus Chriſt.

16. He is called Name, in Exod. 23.21. My Name is in him, and in Heb. 1.3. he is ſaid to be the expreſſe Image of Gods perſon; and in 2 Cor. 4.4. he is called the Image of God, and in Col. 1.15. he is ſaid to be the Image of the inviſi • le God, begotten before all the Creation, for by him were all things created, which are in Heaven and which are in Earth, the viſible and the inviſible, whether Thrones, or Dominions, or principalities, or powers, all things were created by him and for him, and he is before all things, and by him all things conſiſt: yea, he is called the beginning of the Creation of God, Rev. 3.14. and hence it followes by neceſſary conſequence, that ſeeing all things were created in the firſt ſix daies, both the viſible and the inviſible Creation, both the earthly and the ſpirituall Creation, namely, becauſe ſome of all theſe kinds were then created, it muſt needs be, that Adam & Eve were then created (not onely for an earthly Paradiſe) but for a ſpirituall and for an heavenly Paradiſe, for he preſently loſt the poſſeſſion of the earthly Paradiſe; and therefore ſeeing ſome were elected to an heavenly Paradiſe, Adam and Eve muſt be belonging to that kind of Creatures that were elected to that place, for there were no other that ſhould be created for that Paradiſe in the firſt ſix daies but Adam and Eve, or elſe if they were not then created a new for that place in the firſt ſix daies, then it will alſo follow, that God did not finiſh all the Hoſts of Heaven and Earth in the firſt ſix daies. But it is affirmed that he did finiſh all the ſaid Hoſts, namely, ſome of every Hoſt in the firſt ſix daies, and therefore it doth neceſſarily follow, that Adam and Eve were then created as a part of the Hoſt of the ſpirituall Paradiſe here, and as a part of the Hoſt of the heavenly Paradiſe hereafter, by a re • creation on the ſame ſixth day in which they were created, and fell.

17. He is called the bleſſed and onely Potentate, the King of Kings, and Lord of Lords, who onely hath immortality, and dwelleth in light that none can approach unto, whom no man hath ever ſeen, nor can ſee: To whom be honour and power everlaſting, Amen. 1 Tim. 2.15.

Theſe, and many other Texts which are cited in the new Teſtament from the old, do prove the Godhead of Chriſt by an undeniable conſequence, againſt Turks, Jewes, and Arrians.

CHAP. LIV.

Of the Attributes of the humane nature of the ſecond Perſon.

THe Seed of the woman. The ſeed of Abraham. The ſeed of David. The root of Jeſse. The off-ſpring of David. The Son of God, the Son of Man. Shiloh. Immanuel.

1. Chriſt in his humane nature is called the ſeed of the woman, in Gen. 3.15. Then God ſaid thus to Satan, I will put enmity between thee and the woman, and between thy ſeed and her ſeed, he ſhall break thy head plot, and thou ſhalt pierce him in the foot ſoal. This ſeed of the woman muſt not be expounded in a not collective ſenſe for Chriſt and his members, but of Chriſt onely, becauſe he onely could break the Devils head-plot.

2. God ſaid to Abraham, in Gen. 18. In thy ſeed Shall all the Nations of the earth be bleſſed. This word ſeed is expounded in a collective ſenſe but of the individuall perſon of the Mediatour, and of his humane nature only, as it is expounded in Gal. 3.16.

3. It is ſaid in Rom. 1.3. That he was made of the ſeed of David according to the fleſh, though it was alſo united perſonally to his divine nature: as, in Mat. 9.27 O thou Son of David have mercy on u • : let the beams of thy divine nature ſhew forth its power in thy humane nature, taken from the loins of David,.

4. Chriſt is called the Root, and the Offſpring of David. in Rev. 22.16. as it was propheſied in Iſa. 11.10. In that day there ſhall be a root of Ieſſe, which ſhall ſtand for an enſign of the people, to it ſhall the heathen ſeek, and his reſt ſhall be glorious.

5. He is called Shiloh, in Gen 49.10. The Sceptre ſhall not depart from Judah, nor a law-giver from between his feet untill Shiloh come, and unto him ſhall the gathering of the people be.

6. The titles Son, Son of God, and Son of man, are often applied to the humane nature of Chriſt: as for example, 2 Sam 7.14. I will be to him a Father, and he ſhall be unto me a Son: this word Son is applied to his humane nature in perſonall union with his Divine, in Heb. 1.5. becauſe he doth there make him above the angels.

7. God called him Son, in Pſal. 2.7. Thou art my ſon, I this day begat thee. Now Chriſt is called Gods ſon, in ſundry reſpects.

1. He is Gods ſon from Eternity by divine generation.

2. At his incarnation, when his humane nature was conceived by the Holy Ghoſt, in the Virgins womb, and therefore that holy thing was called the Son of God, Luke 1.35.

3. He was called Gods Son in Pſal. 2.7. by being begotten into the Mediatours office, when he was extrinſecally inſtalled by the viſible anointing of the Holy Ghoſt, when we was baptiſed of John at Jordan, Mat. 17. and of this begetting of Chriſt the Apoſtle ſpeaks in Acts 13.23. 32, 33. Of this mans ſeed, (namely of Davids ſeed, as verſe 22.) hath God according to his promiſe (in Eſ. 11.1, 2.) raiſed or begotten, as it is after expounded, unto Iſrael a Saviour Jeſus: and this raiſing he takes up again in verſe 32, 33. We declare unto you glad tidings, how that the promiſe which was made unto the Fathers, God hath fulfilled unto us their children, in that he hath raiſed up Jeſus (again) as it is alſo written in the ſecond Pſalm, Thou art my ſon, this day have I begotten thee (The word again is not in the Geneva, nor in Ainſ. who tranſlates the verſe in Pſal. 2.7. and being added, it carries the ſenſe to the Reſurrection of Chriſt, which is not intended in this verſe, though it be intended in the next verſe) but that which is intended in this verſe, in the beginning of the raiſing up of Chriſt on the ſpirituall throne of David, to be a King, Prieſt, and prophet, by his extrinſecall anointing into the Mediatours office, which was not done till he went to Jordan to be baptiſed, then the Holy Ghoſt did anoint him viſibly before Johus Auditory, by ſitting like the dove upon him, and Chriſts extrinſecall inſtallment into the Mediatours office is alſo proved by Heb. 5.5. from the ſecond Pſalm, Chriſt glorified not himſelf to be made an high Prieſt, but he that ſaid unto him, Thou art my Son, to day have I begotten thee: hence it is evident, that he called him his ſon, glorified him with the viſible anointing of the holy Ghoſt at his Baptiſme before all Johns auditory: and in this reſpect he is ſaid to be his ſon by being begotten extrinſecally into the Mediatours office.

4. He was alſo begotten from the dead, by the power of God in his Reſurrection, and of this begetting or raiſing up his ſon, the apoſtle alſo ſpeaks in Acts 13.30.31, 34. This two-fold raiſing of Chriſt, ſpoken of in Acts 13. ought to be well marked, becauſe it will then clear the citation of Pſalm 2.7. to be alledged onely for the proof of Gods begetting his ſon by his extrinſecall inſtallment into the Mediatours office when he began to be 30 years of age, even as Daniel was not united to the extrinſecall execution of his Kingly office, untill he was extrinſecally anointed, and ſo Chriſt his raiſing or begetting into the extrinſecall execution of his Mediatours office, is alſo ſpoken of in Deut. 18.15.18. Luke 1.6, 9. Ier. 23.5. Acts 2.30 Acts 22.26.

Hence then it follows, that the humane nature, as it was taken into perſonall union with the divine, is called Gods ſon, Luke 1.35. and 22. as it was glorified by his extrinſecall anointing to the publick execution of the Mediatours office, he is alſo called Gods ſon: this day have I begotten thee, Pſalm 2.7. and in this ſenſe muſt Paul be underſtood in Heh. 1.5. Ʋnto which of the angels did he ever ſay, Thou art my ſon, this day have I begotten thee, by my viſible anointing thee into the Mediaatours office: and then God alſo gave this publick teſtimony of him. This is my beloved ſon in whom I am well pleaſed, Mat. 3.17. and this day have I glorified thee, or begotten thee, to be a High Prieſt, Heb. 5.5. and the reaſon why all is made ſubject to man, in Pſ. 8. is becauſe God would Tabernacle in our nature, as it is well obſerved by Mr. Bro. in Melchizedech.

8. The Genealogie of Chriſts humane nature in Luk. 3.23. is firſt drawn up to Adam, and then in v. 38. He in his humane nature, and not Adam (as many miſtake) is called the Son of God according Luke 1.35.

10. Chriſts humane nature, namely as it is conſidered in perſonall Union, with his Divine nature is called a child borne, and a Son given to the Church of Beleivers, in Eſ. 9.6, 7. unto us a child is born, unto us a Son is given, the Government ſhall be upon his ſhoulders, and his name ſhall be called wonderfull, councellor, the mighty God, the Father of Eternity, the Prince of peace, and of the increaſe of his government and peace, there ſhall be no end upon the throne of David, and upon his Kingdome, to order it and eſtabliſh it with judgement and Juſtice, from henceforth even for ever: The zeale of Jehovah of Hoſtes will performe this.

11. Chriſt is called the Son of man, in Dan. 7.13. Lo, in the cloudes of Heaven, came one like a Son of Man: Afterward he went to the ancient of Dayes: When our Lord continually tearmeth himſelfe the Son of man in the foure Evangeliſts he doth (ſaith Bro, on this verſe) moſt graciouſly call us to weigh this Text.

12. He is called the word that was made fleſh, and dwelt among us or that did tabernacle in our nature, Joh. 1.14.

13. He is called a man in a Virgin, for thus ſaith Agu • in Prov. 30.19. Three things are too wonderfull for me, yea four that I know not, the way of an eagle in the air, the way of a ſerpent on a rock, the way of a ſhip in the middeſt of the ſea, and the way of [Geber] a man in a virgin; for the Hebrew word for virgin, doth alwayes ſignifie a virgin that never knew man.

14. Chriſt in his humane nature perſonally united to his divine, is called Immanuel, in Eſ. 7.14. Behold, a virgin ſhall conceive and bear a ſon, and ſhall call his name Immanuel, this doth Matthew ſhew to be fulfilled by the birth of Chriſt, Mat. 1.23. and the Angel ſaid unto Mary, That holy thing that ſhall be born of thee ſhall be called the ſon of God, Luke 1.35. and hence it is ſaid, that in the fullneſſe of time, God ſent forth his ſon made of a woman, Gal. 4.

15. The holy Law in the old Teſtament doth often give terms to God from mans body and afflictions: This (ſaith Bro.) was ſo done to prepare the faithfull of thoſe times, to believe the ſons incarnation.

So in Gen. 18.1, &c. he that appeared unto Abraham (with two angels) is called both a man, verſe 2.22. and Jehovah, and Abraham took him for both, (ſaith Eſtwick contra Biddle, page 4, 24.) he is called Jehovah, verſe 1.13, 14, 17, 20, 26, 32. and in verſe 33. Jehovah went his way when he left communing with Abraham, but he appeared to Abraham in the figure of a man, he walked and talked, and did eat, &c. this was a praeſudium to his future incarnation, and for this and the like apparitions, our Saviour ſaith, Abraham ſaw my day (my coming in the fleſh) and rejoyced, John 8.56.

CHAP. LV.

Of the Attributes of the Mediatours Office.

ANgel. Servant. Meſſias, in Greek Chriſt, or the anointed. Jeſus. A Saviour, a Redeemer, a Captain, a King, Prieſt, and Prophet, Palmoni. Arch-angel. David. Salomon. Biſhop. Apoſtle. High Prieſt. Advocate. Shepherd.

1. Chriſt is called an Angel, in relation to his Office of Mediatourſhip.

1. The Title angel doth ſignifie one ſent on a meſſage: and ſo God ſent forth his ſon to be made (man) of a woman, Gal 4 4. but God could not as his ſupream ſend him forth, becauſe the ſecond Perſon thought it no robbery to be equal with God: therefore, in that he was ſent forth, it argues that it was done by his voluntary condeſcention, according to the articles of a mutuall Covenant.

2. Chriſt is called the angel, or meſſenger of the covenant which God made with fallen man, long before he came in the fleſh, Mal. 3.1.

3. He did often appear to our Fathers in a moſt excellent ſhape, even as an angel for their direction in matters of faith, and for their protection from evill, if they did obey his voice, Exod. 23.20, 21.

4. Hence it is, that Jacob ſaid, the angel which redemed me out of all adverſity bleſſe the lads, Gen 48.16.

5. Chriſt is called the angel of Jehovah in Exod. 3.2. The angel of Jehovah appeared unto Moſes in a flame of fire out of the middeſt of a bramble buſh, and this angel in verſe 6. calleth himſelf the God of Abraham, and by this it is evident, that the God which did ſo often appear unto Abraham was Chriſt.

6. In all their afflictions he was afflicted, and the angel of his preſence ſaved them, Eſ. 63.9.

It is ſaid in Hoſ. 12.3, 4. that Jacob had power with God, and had power over the angel, and prevailed, he wept and prayed unto him, he found him in Bethel, and there he ſpake with us: but in Gen. 32.34. (from whence this of Hoſea is taken) he is called a man; for men that are excellent in form and in qualities, are often called angels, hence it is evident, that it was Chriſt, that did appear both to Abraham and to Jacob in a moſt excellent humane ſhape, fairer than the ſons of men, as he is ſtiled in Pſal, 45.2.2. It was Chriſt wreſtled or combated with Jacob, and that ſuffered himſelf to be overcome with Jacob for the ſake of his gracious promiſe with Jacob, laid hold on by faith, and becauſe that Jacob did importunately urge that promiſe in verſe 9. for the bleſſing in this angel of Gods preſence was revealed to Iacobs poſterity for their protection, in caſe they did obey his voice, Exodus 23.20, 21.

2. Chriſt is called a ſervant in relation to his office of Mediatourſhip.

1. David doth ſtile him Gods ſervant, in 1 Chron. 17.19. O Jehovah for thy ſervants ſake, but his prayer was firſt expreſſed thus, in 2 Sam. 7.21. for thy words ſake, and ſo John doth ſtile him John 1.1.

2. After that Chriſt was pormiſed to come out of Davids loins, then David proyed unto God in the name of his ſervant David, ſometimes he ſaid, O Jehovah, for thy ſervants ſake (as above) and ſometimes for thy Servant Davids ſake, in Pſal. 1.32.10. and God doth call his ſon Chriſt his ſervant David in Ezek. 34.23. Ezek. 37.24. likewiſe he doth call his ſervant Iſrael, Iſa. 49 3. and his ſevant Zorobabel, Hag. 2.24. and all this muſt be underſtood in relation to his office of Mediatourſhip, and God calls him his ſervant by the name of the aforeſaid perſons, becauſe he was promiſed to come out of their loins, and ſo in Zach. 3.8 he is called the branch, my ſervant.

Peter ſpeaks thus to the Jews in Acts 3.26. Firſt unto you hath God raiſed up his ſervant Jeſus: and in verſe 13. the God of our Fathers hath glorified his ſervant Jeſus: ſo Bro. doth render it in theſe two verſes.

4. God ſaid thus, in Iſa. 42 1. Behold my ſervant, whom I uphold, namely by the unction of my ſpirit, in the execution of his Mediatours office.

5. God calls him his righteous ſervant in Iſa 53.11. becauſe he did exactly keep himſelf to the lawes of the combate with his malignant combater Sathan, as it was firſt declared in Gen 3.15. and then as ſoon as he had in perfection of obedience finiſhed that combate, he did then make his death to be a moſt perfect, and a moſt acceptable ſacrifice for the procuring of Gods reconciliation to all believing ſinners, and in this reſpect he is ſtiled Gods righteous ſervant, and in the former part of the verſe it is ſaid thus, by the knowledge of him, that is to ſay by faith in him (ſo Peter Murtyr doth tranſlate and expound this text in Rom. page 392.) Shall my righteous ſervant juſtifie many; and ſo Bullenger expounds it in his D • cads page 48 and our larger annotations and others.

6. Chriſt as Mediatour ſaith thus, in Pſalm 40.6. mine ear haſt thou boared, according to the badge of moſt willing and perpetuall Servants, in Exod. 21 6. and Deut. 15.17 but the Seventy put body for ear, and their Tranſlation doth Paul follow, in Hebrews 10.5.10. and thence it follows, that Moſes names the ear for the whole body by the figure Synechdoche, becauſe that member doth hearken and attend to the Maſters command, as faithfull ſervants ought to do.

7. Chriſt is ſaid in Phil. 2.7. to take on him the form of a Servant. But firſt he is ſaid to make himſelfe of no reputation; namely, he that was in the form of God, verſe 6. emptied himſelfe, or made himſelfe of no reputation, namely, i • condeſcending by his mutuall Covenant to take our humane nature into the unity of his divine perſon. And then ſecondly, he is ſaid to take upon him the form of a Servant; not a humane nature onely, as moſt do expound the word Servant, but to do the office of a Servant in combating his envious Combater Satan, according to Gods declaration in Gen. 3.15. or as it is expounded in verſe 8. being found in faſhion as a man, he humbled himſelfe as a Servant, or Combator, and became obedient unto the death, even the death of the Croſs; though his Combator Satan hath liberty to try his patience and obedience, by his ignominious and painfull ſuffering as a Malefactor on the Croſs; yet he could not diſturb his patience, and therefore he could not pervert him in his obedience, and therefore conſequently he could not hinder his death from being made a moſt perfect and acceptable Sacrifice for the purchaſing of Gods reconciliation to all his believing Children: wherefore it followes in verſe 9. that God alſo hath highly exalted him, and given him a name which is above every name, &c. and to this ſence muſt that propheſie be underſtood, in Eſa. 52.13. &c. Behold my Servant ſhall deal prudenty (in the execution of his Office of Mediatorſhip, and eſpecially in his office of combating with his proclaimed malignant Combator Satan, and then it followes as it doth in the ſaid place to the Philippians, he ſhall be exalted and extolled, and be very high.

3. Chriſt is called a Prince, or Captain, in relation to his Office of Mediatorſhip.

1. In Ioſh. 5.14, 15. He is called the Prince or Captain; for he appeared to Ioſhua in the form of a man, and ſaid unto him as a Captain of the Lords Hoſts, Am I now come to deſtroy the Cananites, according to Gods promiſe, in Exod. 23 20.22, 23. In like ſort he is called the Prince or Captain of our ſalvation, in Heb. 2.10. becauſe of his undertaking of the office of a Combator, with his proclaimed malignant Combator Satan, for mans redemption from Satans head plot, according to Gods Declaration of the combate, in Gen. 3.15.

2. He is called the Prince of the Army, in Dan. 8.11. Broughton doth render the Text thus: And it (namely the little Horn) became great againſt the Prince of the Army: and in verſe 25. he is called the prince of princes; and in Dan. 10.13. he is called Michael the firſt of the chiefe princes, and in verſe 21. there is none (ſaith the Angel G • driel) that ſtrengtheneth himſelfe with me in this thing but Michael the prince: And in Dan 12.1. At that time ſhall ſtand up Michael the great prince. And why elſe is he called the great prince, but becauſe he is the prince of princes, and King of Kings, Rev. 1.5. yea the prince of Angels, and therefore he is called the Arch-angel, in Jude verſe 9. from this place of Daniel, and from Exod. 23.20.22. compared together.

This Attribute your prince, and Michael, ſheweth, that the term Angel here muſt not be underſtood of a created Angel, but of the Archangel, the Captain of the Lords Hoſt, according to the promiſe in Exod. 23.20. and he is alſo called Michael, which ſignifieth one that thought it not • obery to be equall with God.

Theſe titles of prince and Captain are here applied to Chriſt, as he is the King of his Chruch and people: but the like title is given him as he is our high prieſt and the captain of our ſalvation in his combate of ſuffering from Satan, untill he conquered him by his obedience, and in that obedience did make his death a moſt acceptable Sacrifice of Reconciliation.

4. Chriſt is called the Prince of life, in relation to his Office of Mediatorſhip.

1. Peter tells the multitude of the Jewes, in Act. 3.14, 15. Yee killed the Prince of life; why elſe is he called the Prince of life? but becauſe he brake Satans head-plot by his combate of ſuffering, and by his ſacrifice of obedience, even through all the ſaid ſufferings, and by that means he redeemed the Elect from the death of ſin, which Satan by his cunning head-plot had brought upon them all, and ſo in this reſpect he is called the Prince of life, alluding to that Combate and Victory over Satan, in Gen. 3.15. and to that in Pſal. 2.2. The Kings of the Earth ſet themſelves, and the Princes do plot together againſt Jehovah and againſt his Chriſt: and the fulfilling of this combate is thus expreſſed, in Act. 4.27, 28. Of a truth Lord againſt thy holy child Jeſus whom thou annointedſt, gathered were both Herod and Pontius Pilate, to do whatſoever thy hand and thy Council had determined before to be done; according as he had declared, it in Gen. 3.15. namely, That the ſeed of the Woman ſhould combate with his proclaimed Enemy Satan and his ſeed, and that by his obedience to the Lawes of the combate, he ſhould break the Devils head plot for the redemption of the Elect, from the death of ſin to the life of grace, and ſo at laſt to the life of glory: and in this reſpect lie hath merited the Title, Prince of life; and to this effect did Peter ſpeak to the Council of the high San • d • im, in Act: 5.31. Him God made high with his right hand, a Prince and a Saviour to give repentance to Iſrael, and forgiveneſſe of ſins: and in this reſpect Chriſt is alſo ſtiled the King of Juſtice and the King of Peace, Eſay 7, 2. And the Prince of Peace, in Eſay 9.6 and in Ezek 34 23 24. God calls him One Shepheard, And his Servant David, And a Prince among them; and ſo in Ezek. 37.25.

5. Chriſt is called the King of Iſrael.

1. Nathaniel makes this confeſſion of his Faith to Chriſt, in John 1. 49. Rabbi thou art the Son of God, thou art the King of Iſrael: In this ſpeech Nathaniel had reſpect to Dan. 9.25. where he is called Meſſiah, the Prince, or King, as Broughton in his laſt Edition reads it.

6. He is called the Meſſias.

In Dan. 9.25, 26. He is twice called the Meſſias which in Greek is Chriſt, that is Annointed; and ſo in John 1.41. Andrew found his Brother Simon and ſaid unto him, We have ſound the Meſſias, and in verſe 45. Philip found Nathaniel, and ſaid unto him, We have ſound him of whom Moſes did write in the Law (Deut. 18.18) and in the Prophets, Eſa. 4.2. and in John 4.25. The woman of Samaria ſaid unto him, I know that Meſſias cometh w • ich is called chriſt, or the Annointed: and this Title was given him in relation to his Victory, in breaking Satans head-plot for our redemption, as it was firſt implied in Gods Declaration of the Combate and Victory, in Geneſ. 3.15.

7. He is alſo called the Apoſtle and high Sacraſicer of our profeſſion, in Heb. 31. And the Shepheard and Biſhop of our Soules in 1 Pet. 2.25. and our Advocate, in 1 Iohn 2. If any man ſin, we have an Advocate with the Father, Jeſus Chriſt the juſt, who is the reconciliation for our ſins.

8. Chriſt hath many Titles given him in relation to his Office of Mediatorſhip, from Metaphors and Similitudes:

1. My Husband, Hoſ. 2.7. 2. The morning Star, in the Title of Pſal. 22. and in Rev. 2.28. and Rev. 22.16. 3. A Nazaren, Math. 2 23. He was not a Nazarite according to Num. 6. (as ſome through heedleſneſſe do take it) for he both drank Wine and was polluted by the dead, Luke 7.33.34. Luke 8.49.54. Mat 9.25. Luke 7.14. which a Nazarite might not be; but he was a Nazaren, of the Town of Nazareth, which Towns name is derived from Nazar the Branch out of the root of Jeſſe, in Eſa. 11.1. And ſaith Bro. Nazar in the Thalmud, is the Meſſias, from Eſa. 11.1. and ſaith he in his Conſent 2830. Nazar is a Spring, or Branch, Eſa. 11.1. and ſaith he, the Town Nazareth alludeth unto that in Mat. 2.23. 4. He is called the brightneſſe from on high: hath viſited us, Luke 1.78. 5. He is called the Bud of the Lord, in Eſa. 4.2. Zach. 3.8. Zach. 6.12. 6. The Son of Righteouſneſſe, Mat. 4.2. 7. A Son and Shield, Pſal. • 4 12. 8. The way, the truth, and the life, John 14.6. 9. The Door, Job. 10.7. 10. The bread of life that came down from Heaven, John 6.35.48.51. 11. The true Vine, John 15.1.5. 12. The Lamb of God, John. 1.29. 13. The chief corner ſtone, Eph. 2.10. 1 Pet. 2.6. 14. The head of the body of the Church, Eph. 1.22. Col. 1.18. 15. The head of all principality and power, Col. 2.10. 16. The firſt fruits of them that ſleep, 1 Cor. 15.20.23. 17. The Lion of the Tribe of Iudah, Rev. 5.5. 18. The horn of ſalvation. Luke 1.69.

Theſe and ſuch like Attributes do ſhew the effects and the operations of Chriſts Mediatorſhip ſundry waies, both for the comfort of the godly, and alſo for the terrour of the wicked enemies of his Church and people.

CHAP. LVI.

Of the Attributes of the holy Spirit.

HE is called the Holy Ghoſt, Act. 28.25. Paul ſaid to his offended Hearers at their departure: Well ſpake the Holy Ghoſt by Eſay as the Prophet unto our Fathers, &c. But in Eſay he is called Iehovah, Eſay 6.8, 9, 10. ſo alſo the Title holy Ghoſt, in Heb. 10.15. is taken from Ier: 31.33 and there he is called Iehovah, which is an incommunicable Attribute to any Creature; and hence it is evident, that Iehovah the Father, Iehovah the Son, and Iehovah the holy Ghoſt, in the unity of the Godhead and in the Trinity of perſons, did make the new Covenant for all the Elect: and therefore they will certainly give the gift of faith to all the Elect, that ſo they may be partakers of all the bleſſings that are therein contained.

2. The ſaid Holy Ghoſt is called the Spirit, Iohn 1.32, 33. Mar. 1.10.

3. The Spirit of Aelohim, Gen: 1.1, 2.

4. The ſpirit of God, Mat: 3.16. Act- 5.3, 4.

5. The holy Spirit, Pſal: 51.11. Eſa. 63.10. Luke 11.13.

6. The holy Spirit of God, Eph: 4.30.

7. The holy Spirit of promiſe, Eph: 1.13.

8. The Spirit of the Father, in Iohn 14.16, 17. I will pray the Father (ſaith Chriſt) and he will give you another Comforter which is the holy Ghoſt, whom the Father will ſend in my name, and ſo conſequently, the Spirit proceeds from the Father, as in Iohn 15.25.

9. The Spirit of the Son, Gal: 4.6. and therefore he proceeds from the Son as well as from the Father: If I depart (ſaid Chriſt to his Diſciples that were ſo full of ſorrow for his departure) I will ſend the Comforter to you, Iohn 16.7. and in Iohn 15.26. I will ſend the Comforter to you from the Father, for our Covenant and Contract was ſo from eternity, that in caſe I did perform the conditions of the Mediators Office, I ſhould have a joynt hand with my Father in the ſending of the holy Spirit.

10. He is called the Spirit of his mouth, namely, the Spirit of Iehovah, Father and Son, Pſa • : 33 6.

11. He is called the Finger of God, in Luke 11.20. by which the humane nature of Chriſt did his Miracles.

12. He is called the power of God, Luke 1.35. The Angel ſaid unto Mary, The holy Ghoſt ſhall come upon thee, and the power of the moſt High ſhall over-ſhadow thee, namely, as it did over-ſhadow the confuſed Chaos in the Creation, as Mr. • rap ſpeaketh.

13. Peter calls the Holy Ghoſt God, in Act. 53, 4.

Theſe and ſuch like bleſſed Attributes of the third perſon in Trinity, are ſufficient to convince any Iew, Turk, or Arrian, that the holy Spirit is true God: except ſuch as God hath given up to the Spirit of ſlumber, and to the hardneſſe of their own hearts, to periſh in their own impenitency.

CHAP. LVII.

Of the Attributes of the Holy Ghoſt, in relation to its opperations and effects in the various manner of his working.

1. AS the Spirit of Aelohim in the beginning, did move upon the face of the waters, to the producing of the viſible Creation, Gen: 1.1. ſo it moved alſo upon the water of Gods word to Adam, and ſo to all the elect for the producing of the ſpirituall Creation, For except a man be born of Water and the Spirit he cannot enter into the Kingdome of God, Iohn 3.5. And there are three that beare witneſſe in the earth, the ſpirit, and the water, and the blood, and theſe three agree in one, 1 Iohn 5.8. And ſo Moſes Doctrine is compared to raine, in Deut. 32.1. and ſo Tit. 3 5.

2. Saith God in Gen. 6.3. My Spirit ſhall not alwaies ſtrive with man, for that he is but fleſh: Hence take notice of the Spirits working or ſtriving with men that are given to the fleſh; it doth often ſtrive along time with ſuch, but if after ſome time they will not hearken, then God ſaith, it ſhall not alwaies ſtrive, but it ſhall at laſt give them up to their own hearts luſts to periſh in their ſins: Noah • a a preacher of righteouſneſſe to the old world for a hundred and twenty yeares, and this long time the Apoſtle calls the long ſuffering of God, 1 Pet. 3.19.20. 2 Pet. 2.5.

3. It is ſaid in 1 Pet. 3.18. That Chriſt was quickned by the Spirit, by which he went and preached to the Spirits that now are in priſon, that were diſobedient in the daies of Noe: hence two things are obſervable.

1. That Chriſt was called Iehovah, in Gen: 6, 3.

2. That the Sp • rit by which Naah preached to the diſobedient world is here called by Peter, The Spirit of Chriſt.

4. In Eſa. 6.10. They rebelled and vexed his holy Spirit (which did ſtrive with them for their converſion by the preaching of his Prophets). Therefore was he turned to be their enemy, and he fought againſt them, as he threatned to do if they did not obey his voice, Exod. 23.21. and he did alſo fulfill it in Pſal. 78.40. &c. and 1 Theſ: 5.19.

5. God ſaith thus to his Elect, I will put my Spirit within you, and cauſe you to walk in my Statutes, and yee ſhall keep my Judgments and do them, Ezek. 36.27. This is the operation of Gods Spirit in the Elect at one time or other while they attend upon him in his Ordinances, for the walking in his Statutes, and the keeping (or doing) of his Judgments; doth imply the obedience of faith to all his ſtatutes in their ſpirituall ſenſe and meaning, as in Ezek. 11.19, 20. and Ezek. 36.27. and in Rom: 2.26. Yea the Spirit doth by its operations work upon baptized Infants that belong to Gods Election, by vertue of the Covenant, which is the word of promiſe for their Regeneration and knitting to Chriſt, if they dye before they come to knowledge by the outward hearing of the word, as Eſa. 59 21.

6. It is ſaid in Eſa: 11.2. That the Spirit of the Lord ſhall reſt upon the root that ſhall proceed out of the ſtem of Jeſſe: and the Prophet doth repeat ſome heads of thoſe endowments of the Spirit, whereby the humane nature of the Meſſias ſhould be furniſhed: But the ſaid heads are expreſſed in ſuch large and copious words, that it implies he ſhould be furniſhed with the whole Spirit, and with all the gifts and graces of that Spirit, and from thence it is ſaid in Reve: 1.4. that he hath the ſeven Spirits of God; that is to ſay, the whole Spirit, and all the graces of the Spirit, and this Endowment of his is often repeated, as in Revel: 3 1. Revel: 4.5. and Revel: 5 6.

7. It is ſaid in 1 Cor. 1 • .4. That there are diverſities of gifts, but the ſame Spirit. And in verſe 8. to one is given by the Spirit the word of wiſdome, and to another the word of knowledge by the ſame Spirit, &. And in verſe 13. by one Spirit we are all baptized into one body.

8. It is ſaid, becauſe yee are ſonnes, God hath ſent forth the Spirit of his ſon into your hearts, which hath this operation, it inables you to cry Abba, father, Gal. 4.6. and in this Text the holy Trinity is alſo expreſſed.

9. Sundry operations are aſcribed to the Spirit in Rom. 8.

1. in verſe 5. They that are after the ſpirit, do mind the things of the ſpirit. 2. In verſe 6. The wiſdome of the ſpirit is life and peace. 3. In verſe 11. If the ſpirit of him that raiſed up Jeſus from the dead dwell in you, &c. he ſhall alſo quicken your mortall bodies by his ſpirit. 4. In verſe 13. If ye mortifie the deeds of the fleſh by the ſpirit, ye ſhall live. 5. In verſe 14. As many as are led by the ſpirit are the ſ • ns of God. 6. In verſe 15. Ye have received the ſpirit of adoption, whereby ye cry Abba Father. 7. In verſe 16. The ſame ſpirit beareth witneſſe with our ſpirit, that we are the children of God. 8. In verſe 26. The ſpirit helpeth our infirmities, for we know not what to pray as we ought, but the ſpirit it ſelf maketh requeſt for us with fight and groans that cannot be expreſſed. 9. In verſe 27. The ſpirit maketh requeſt for the Saints according to the will of God, Theſe ſundry operations of the Spirit are expreſſed in this eigth chapter. 10. Sundry operations of the ſpirit are in Gal. 5. 1. In verſe 16. Walk in the ſpirit, and ye ſhall not fulfill the luſts of the fl • ſh. 2. In verſe 17. For the Spirit luſteth againſt the fleſh. 3. In verſe 18. If ye be led by the ſpirit, ye are not under the law. 4. In verſe 12. The fruit of the ſpirit is love, joy, peace, long-ſuffering, gentleneſse, goodneſſe, ſaith, meekneſse, temperance, againſt ſuch there is no law. 5. In verſe 25. If we live in the ſpirit, let us alſo walk in the ſpirit. 11. It is ſaid in Epheſ. 6.17. The ſword of the ſpirit is the word of God, and in verſe 18. Pray in the ſpirit. 12. Quench not the ſpirit, 1 Theſ. 5.19. 13. The holy Ghoſt doth renovate our corrupt natures, as in Tit. 3.5. Of his mercy he ſaved us, and by the waſhing of the new birth, and the renewing of the holy Ghoſt. 14. The ſpirit and the Bride ſay come, Rev. 22.17. 15. The grace of our Lord Jeſus Chriſt, and the love of God, and the Communion of the Holy Ghoſt, he with you all Amen, 2 Cor. 13.14.

Sundry other Attributes are aſcribed to the holy Ghoſt, in relation to its operations and effects, from metaphors and ſimilitudes, as by fire, water, ſeed, an earneſt, and to the oyl of gladneſſe, &c.

All which, with many more, will be of heavenly uſe to every godly Chriſtian, that will take delight to meditate in Gods book, as David did both night and day, Pſalm I therefore ſay, as David ſaid, O how love I thy law, it is my meditation all the day, Pſal. 119.97.

FINIS.

A Table of Chief Heads. Chap. 1. OF the Ʋnity of the Godhead, and Trinity of Perſons, alſo of their properties and works page 1. If the knowledge of God in Trinity had not been the ground of life, God would never have given himſelf names in the Plural number p. 1. The Spirit of Elohim is ſometimes called the Spirit of the Father, and ſometimes the Spirit of the Son p. 2 It is good to mark how the Attributes and Titles of God are often interchangeably uſed the one for the other p. 5 Chap. 2. How Redemption was taught from Gen. 3.15. to the Flood of Noah p. 14 Gods purpoſe was not declared to bring fallen man for life, by theremains of any naturall abilities p 23 The place of holy Convocations was wont to be called the preſence of God p 36. 298. Chap. 3. How Redemption was taught from the Flood, till the promiſes to Abraham, alſo the ſeed of Sem is explained p 40 The ſubduing of ours and of Gods enemies, is a benefit that God hath tied to our conſtancy in Religion p 42 Chapter 4. How Redemption was taught from the Promiſe made to Abraham till the Law of the Paſſeover, and the coming of Iſrael out of Egypt p 52 We may not pray for, nor expect any bleſſing, either temporal, ſpirituall, or eternall, but according to the promiſe and Covenant of grace in Chriſt p 61 Covenants go before Seals p 66 The Covenant of grace was not made onely to believing Parents, but alſo their Infant children p 70 Chap. 5. and Chap 6. How Redemption was taught from the time of the Paſſeover, till the building of the Temple p 74 How Chriſt was the end of all Moſes Law p 75 76 77 82 83 85 86 It is a point of rare faith to believe that Chriſt gave the Law p. 84 n. 3 Chap. 6. How Redemption was taught unto David and others p 92 How they of the old Teſtament underſtood the Doctrine of Juſtification p 95 n. 5 and p 100 n. 5 p 356 Chap. 7. How Redemption was taught from the foundation of the Temple to the burning of it p 102 Chap. 8. But it is miſprintd How the Covenant of grace was taught and oppoſed in this time, namely from the burning of the Temple, to the end of the Babylonian captivity p 117 Chap. 9: How Redemption and the Covenant of grace was taught and oppoſed in the time of the Seventy Sevens, as it is expreſſed in Dan 9.24 p 137 The endevour of ſome Schollers is by neceſſary conſequence very prophane, by teaching us to confute Daniels propriety of the ſeventy ſevens, by the building of Rome, and by the Mayors of Athens, and by the Satanicall chronicles of the Olympick games p 160 and ſee more towards the end of the book. Chap. 10. How God by his wiſe providence did order the ſeverall captivities of his people to build Synagogues for the planting of Religion among the heathen nations, as a preparation to the ſpeedy preaching of the Goſpel, by the Apostles and Diſciples that were diſperſed into thoſe Countries at the death of Stephen p 162 Chap. 11. Giving divers reaſons, why there were no more Prophets after Malachi (or after Ezra, for he is holden to be Malachi) to our Lords Incarnation. p 170 The 49000 that returned from Babel were godly, and l • ft a godly ſeed after them p 173 174 175 Many of Judah and Iſrael did continually return after the 49000 were returned p 178 271 Daniel foretold of the falling away of many of the Jews from the faith p 176 The Saints the Jews in the time of the 70 ſevens had ſundry enemies, before & after the death of Antiochus Epiphanes p 179 but Chriſt did ſtrengthen the godly Jews againſt the tyranny of Javan p 179 The Kings of the North were Gog and Magog in Ezek. 38. and Ezek. 39. p 179 129 The Hebrew tongue after the return from Babel, ceaſed from common uſe p 180 The Rulers and people of the Jews did not know the meaning of their own Prophets, after that the Prophets, and Ʋrim and Thummim did ceaſe, Acts 13.27. p 181 Chap. 12. Being an anſwer to the complaint of the Jews for the loſſe of five things under the ſecond Temple, which they injoyed under Solomons Temple p 183 Fire from heaven to burn their ſacrifices, was a testimony of Gods gracious acceptance, of the types of Christs death p 183 If they had had the fire from heaven after the captivity, they ſhould after ſome time have been deprived of it by Antiochus Epiphanes, when he took away the daily ſacrifice for three years and a half p 184 Ʋrim and Thummim they needed not when John Elias came p 182 184 Though after the captivity they wanted the Ark of the Covenant, yet Chriſt told them they ſhould have godly Teachers in the place of it, Jer. 3.15, 16. p 184 Chap. 13. How the new Covenant and the way of Redemption was taughe and oppoſed under the firſt preaching of the Goſpel p 187 How the heavenly Jeruſalem began firſt to be builded in the earthly Jeruſalem p 198 Chap. 14. Shewing who they are that have the ſpirituall bleſſings of the Covenant of grace; and who the curſes 201 The Jews and Romames for their deſpiſing of the Kingdome and ſacrifio • hood of Chriſt were greatly plagued p 202 Chap. 15. Proving that Rome in Gods juſt judgement is the place that Chriſt hath given to the power of Sathan for the ſetting up of the myſtery of iniquity p 215 Chap. 16. Proving that the myſterie of iniquity began to get head from Conſtantines time p 229 Chap. 17. Of the two Witneſſes, and of the mark of the Beaſt, and of the decay of the myſterie of iniquity p 235 Chap. 18. Of the ſeven Trumpets in Apoc. 8, 9.10, and 11 chapters, in which the Popes riſing to his Antichriſtian Hierarchy is firſt deſcribed, compare with the ſeven Phials, in chapter 16. under which the Antichriſtian Hierarchy doth fall & is conſumed by degrees p 261 Ʋnlearned Schollers that affected Superiority in the ſeverall Centuries after Conſtantines time, turned all to ambition and hereſie, and polititians to prophaneſſe. p 262 There ſhall be perſecution from the ſeed of the Serpent in one place or other, as long as the Church remaineth in this world, notwithſtanding, all that is alledged for Christs glorious perſonal reign here on earth p 266 None of the Phials is poured on the Turks Tyranicall Kingdome, p 267 Chap. 19. The dead bones in Ezek 47. muſt not be underſtood of the Jewes c • ling after our Times: But onely of their return from Babel, p 2 • 7 The calling of the Jewes yet to come ſhall be in all places of their diſperſion, • 269 The Jewes do hope for the rebuilding of Jeruſalem, and do pray daily for their return to Canaan, and many Chriſtians do Judaize with them in teaching their return thither, and to be a glorious Church there again, p 269 Chap. 20. Of the two ſticks in Ezek. 37. in confutation of them that ſay, It is not yet fulfilled, that Ephraim was joy • ed to Judah in the return, from Babylon, p 271 178 Alſo ſome obſervations on Zach. 2. Zach: 8. Zach: 9, 10, 11. chapters p 271 Chap: 21. Of the Jewes calling: that Zach: 12, 13, & 14. chapters, cannot be applied to the Jewes calling yet to come, as many Miniſters d • too unadviſedly teach, p 284 Chap: 22. Expounding Zach: 12.10, 11, 12, 13, 14. verſes. The ſubſervient Typicall Covenants of works after ſome time was made ſuch an Idol of Juſtification by the Jewes, that it made them deſpiſe Meſſias the King, and his juſtification, p 288 Chap: 23. Expounding Zach: 12.19, 11, 12, 13, 14. with Zach: 14.10.11, &c. p 291 Chap: 24. Gog and Magog, in Ezek: 38. & Ezek: 29. muſt be taken properly: but God and Magog in Apoc. 20. muſt be taken in a myſticall ſenſe, p 294 179 Corporation-ſpeeches muſt be marked for the right accommodation of the true ſenſe of the bleſſed Scriptures, p 298 Chap. 25. Some Obſervations on Jeremi • h 30, 31, 32, 33: chapters, p 299 Chap. 26. That the Covenant of grace made with Iſrael in Dan. 29. is the ſame that God made with Iſrael in Exod, 20, and the one is no more a Covenant of works than the other p 301 Chap. 27. Short Collections out of Geneſis, Job, and ſome part of Exodus, ſhewing, that the Goſpel was taught among the faithfull before Moſes wrote the ſame 304 alias miſprinted 296 The Sabbath was a ſign of Sanctification to them by the death of Chriſt p 304 alias 297 296 In Moſes and the Prophets holy Convocations are called the preſence of God p 298 alias 305 p 36 Chap. 28. Of Divine Tradition p 302 From the Creation till Iſraels coming from Egypt (or from the promiſe of Chriſt in Gen. 3.15. till the Paſſeover in Egypt) is 2513 years in which ſpace of time the Church had not the written word, but was taught by Tradition. Chap. 29. Being an anſwer to them that ſay, that the polity of Chriſt given to Moſes was not a Covenant of grace p 306 Chap. 30. Shewing that Iſrael (under Moſes Law) were under a covenant of grace p 313 Finis operis intends all that live under the viſible Church (as once all the world had a being under the Church in Adams dayes, and under Sem) none are excluded from being under the Covenant of grace to outward apprehenſion, though finis operantis is for the elect as Moſes ſpeech ſhews in Deuth 29.29. p. 314 Divers brief Arguments to prove the Jews under Moſes Law were under a covenant of grace p. 315 Chap. 31. A Proſopopeia of Solomons fall, by granting liberty of conſcience to his idolatrous Wives p. 316 Chap. 32. Brief Conſiderations about Sheol, Gehenna and eſpecially about Hades, as it relates to the Article of the Creed, he deſcended into hell p 328 Chap. 33. Of the phraſe of Abrahams Boſome p 335 Faithful Factors need not fear to be called home from forreign parts, ſo when the good ſervants were called to give an account for their trading by the Talents, they feared not p 336 Comforts to the godly againſt the fear of death, p 336, 337 Chap. 34. Some propoſitions and expoſtulations concerning the true nature of Chriſts ſufferings, p 338 Job doth tell us, that it is not good to defend Gods cauſe with an Error, pretending Religion, p 339 The ſecond Adam had power over his affections more then ever the firſt Adam had in his Innocency, for he had power to trouble himſelf with grief and ſorrow, which Adam in innocency had not, p 340 Chriſt in his ſufferings was not under Gods vindicative wrath for one minute of an hour, p 840, 341 The aſſertion, That our Lord ſuffered Hell torments in this life in his ſoul or in his body, appeareth not true by any Scripture, p 341 In Heb: 9: 14, 15. Chriſt offered himſelf by his eternall Spirit, &c. That by means of death for Redemption, &c. This death cannot be expounded of the ſecond death, becauſe it is compared with the bodily death of ſuch as do thereby confirm their Teſtaments, p 341 A juſt reproof of them that affirm, That Chriſt in his ſufferings did combate hand to hand with his angry Father, p 343 Chap: 35. Obſervations upon that diſtinction which ſome make between a locall and a poenall Hell, which Poenall Hell ſome ſay Chriſt ſuffered, p. 345 Some ſay Chriſt ſuffered a poenall Hell out of a locall Hell; they ſay, Locall Hell is but a circumstance: they may as well ſay, That the glorious place of heaven is but a circumſtance, and ſo in this ſenſe all created things in reſpect of God are but circumſtances, p 345 Our old Engliſh Saxon word Hell doth not anſwer to Hades, but to Gehenna Hell, which our Eccleſiaſticks muſt cleer, p 346 Chriſt underwent a poenall Hades in this world, but not a poenall Gehenna, p 346 Chap: 36. Obſervations on the ſecond death which ſome ſay Chriſt ſuffered, p 347 When Chriſt was in his ſad Agony in the Garden, there was an Angel from heaven to ſtrengthen him, which doth evidence, that he was not then under the ſecond death, for if he had, then it had been impoſſible for an Angel, or for all the Angels in heaven to ſtrengthen him, p 348 If Chriſt had ſuffered the ſecond death which is indeed the Effect of the Eſſentiall wrath of God, he could not have ſaid, My God my my God why doſt thou leave me: And, Father into thy hands I commend my Spirit, &c. p 348 When did our Lord ſuffer the ſecond death? was it before his bodily death? We know by divine Revelation, that the ſecond death is after the firſt: or elſe if we by our wit and learning will affirm the contrary, we ſhall deſtroy Gods order, p 348 The Doctrine of making Chriſt a ſinner by Gods Imputation, numb: 8. is dangerous, p 349 It is not mans inventions of Tantundem, and Equinalency touching the ſufferings of Chriſt, that will reach and fathom theſe things, p 350 Chap: 37. Some obſervations on 2 Cor: 5.19, 20, 21. with Gal: 3.13. p 350 I ſuppoſe two millions of Geneva Bibles have been printed that have rightly conferred, 2 Cor: 5.31. to Exod: 29 14. p 350 This aſſertion, That as our ſins are imputed to Chriſt, ſo his righteouſneſs of the morall Law is imputed to us: Calls for thoughts of deteſtation; the care cannot endure it, p 353 So to impute (as ſome teach our ſins to Chriſt, is to impart, communicate, or make common to him with us our unconformity to God and his Law, p 353 355 Of the ſeverall diſtinct courſes ſpoken of in Deut: 21.23. & Deut: 27. 26. with Gal: 3.13. p 354 How the righteouſneſſe of God the Father doth juſtifie ſinners, p 356, p 357 Chap: 38. Our Lords Genealogie conferred with the times of the Judges, and with the Kings, p 363 Chap: 39. The holy Chronologie ſundry waies expreſſed, and every way agreeing to the ſame number of years, Beginning from the firſt promiſe, in Gen 3.15. till our Lords death, 3960. years. p 369 Chap: 40. Another way of caſting up of the holy Chronicle to the ſaid number of years which the former Dialogue hath followed, 370 Chap: 41. A third expreſſion of the holy Chronicle to the ſaid number of years, p 371 Chap: 42. Of the Genealogie frame of the proceſſe of Times, p 373 Chap: 43. A further conſideration of the ſaid twenty eight Jubilees, that the godly ſtudent may delight in the holy book of God, p 374 Chap: 44. A fourth expreſſion of the holy Chronologie from the Creation to the Redemption, p 375 Chap 45. An Advertiſement to the Reader, to take head of embracing the evill Tenets of two men that have lately put forth irreligious opinions about the Chronologie of the Book of God. p 380 The holy Chronologie of the Book of God is a Doctrine of Faith clear and certain as any other Doctrine of faith, p 381 The Heathen Chronologie by Olympiades, is by ſome regarded as more certain than the Scriptures Chronologie, p 381 If the Angel taught not Daniel to underſtand the certainty of Chronologie, he taught him nothing, p 382. 385 Who would think to ſay the ſeventy Sevens are a time not certain: whereas the holy Angel divides them into three parts, 1. Into ſeven Sevens. 2. Into ſixty two Sevens. 3. Into one Seven, p 383 Chap: 46. That the certainty of Chronologie was a chief part of the Angels Meſſage to Daniel, for Daniel knew all things elſe before the Angel came to him, p 385 Some Teachers, in teaching and writing about the Jewes repairing of Jeruſalem: and many great buſineſſes that will follow thereon, have filled Churches full of Matrologie and fond expectations, p 387. Chap: 47. That Daniel is alledged in the New Teſtament to prove the Meſsiah to be already come, p 388 Chap: 48. Shewing how the holy Evangeliſts expreſſe the Attributes, Meſsias, or Chriſt. p 390 All the three Offices of Chriſt, as he is Prophet, Prieſt, and King, are in Dan: 9.24. p 392 Mr. P. his falſe and impertinent aſſertions, on Dan: 9.24. p 393 Chap. 49. A concluſion of the Point of Chronologie, p 395 The New Teſtament doth not keep the Chronologie of the times to the end of the world, as many labour in vain to prove out of the Apocalyps: Though the Old Teſtament did exactly keep the Chronologie of the times, from the firſt promiſe to the death of Chriſ, p 395. 399 Neither is the Geneologie of the Tribes kept after the death of Chriſt p 396 Chap. 50. Being a Caveat to beware of ſuch ſatanicall ſpirits, that prattle about the expectation of new Apoſtles, and new Revelations, p 396 Chap: 51. An Expoſition of the times mentioned in the Apocalyps, p 399 Chap: 52. 1. Of the Attributes, or Titles of God, eſſentially conſidered, p 401 2. What is to be learned from the Title Jehovah, p 403 3 What is to be learned from the attribute Elion the moſt High, p 405 4. What is to be learned from Shaddai the Almighty, p 406 5. What from Adonai, ibid. 6. What from the attribute Ehieth, I am, or I will be, p 407 7. What from the attribute Jah, Breathing, ibid. 8. What from the attribute Tzur, The Rock, p 408 9. What from Goſhai, My Makers, p 408 10. What from Goel, The Redeemer, p 409 Chap: 53. Of the Attributes of the Divine Nature of the ſecond Perſon in Trinity. How his is ſaid to be begotten before all the Creation, Col: 1.15. p 412 Chap: 54. Of the Attributes of the humane Nature of the ſecond Perſon, p 413 Chap: 55. Of the Attributes of the Mediators Office, p 416 Criſt is called a Servant in relation to his Office of Mediatorſhip, p 418 Chriſt is called a Prince, or Captain in relation to his Office of Mediatorſhip, p 419 Chriſt is called the Prince of Life in relation to his Office of Mediatorſhip, p 420 Chriſt is called the King of Iſrael, and the Meſsias in relation to his Office of Mediatorſhip, p 421 Chap. 56. Of the Attributes of the holy Spirit p 422 Chap 57. Of the Attributes of the holy Ghoſt in relation to its operations and effects in the various manner of his working, p 424 A TABLE of ſome few Scriptures (among many others) that are Expounded, or Illuſtrated. GEn: 1.1, 2. page 1 3. 15. p 11 14 22 26 34 42 53 60 61 66 194 302 344 413 418 419 420. 3.22.24. p 23 9.26. p 41 11.2, 3. p 52 60 290 567 17.5. p 70 18, 19. p 335 19.24. p 11 20, 21. p 299 21, 22, 23. p 298 alias 205 305 309 22.18. p 60 26.5. p 302 304, alias 296 298 335 34.14. p 59 47.12. p 304 bis 49.10. p 57 Exod: 3.15. p 60 61 198 19.2. • 1 p 407 17.15, 16. p 168 19.4. p 314 19.5. p 56 20.24. p 36 23.15. p 89 23.20, 21, 22.23. p 188 311 412 417 419 28.38. p 100 30.12. p 311 Levit: 14 6. p 98 18.5. p 311 Lev: 25.23. p 203 315 26.2. p 89 26.15. p 154 26.23, 24, 25. p 111 Numb: 19.18. p 98 14.2. p 392 24.20. p 168 Deut. 5.2.3. p 302 Deut: 6.4. p 1 28 49. p 66 28.68. p 161 30.6. p 17 32.4.18. p 408 32.21. p 156 61 32.47. p 85 33.26. p 109 Joſ: 19.50. p 175 1 Sam. 7.9, 10. p 107 2 Sam: 7.14. p 188 2 Sam: 7.2 • . p 147 1 King: 11.32. p 286 1 King: 17.1. p 159 2 Chron: 3.17. p 131 2 Chron: 6.18. p 102 106 2 Chron: 11.15. p 108 Neh: 2.10. p 143 Neh: 6.63, 64, 65. p 155 Neh: 9.2. p 155 Job 21.14, 15. p 301 Job 22.17. ib. Pſal: 2.2. p 420 Pſal: 2.7. p 414 Pſal: 2.8, 9. p 194 9, 10. p 155 16.10. p 334 20.1, 2. p 305, alias 298 22.1. p 339 348 40.6, 7. p 81 418 45.3, 4, 5. p 109 51.7. p 98 51.12. p 100 68.18. p 81 69.19, 20. p 355 69.22. p 110 78.1, 2, 3. p 61 102.13, 14. p 149 171 105.8. p 60 105.42. p 60 126.6. p 171 132.10. p 188 137.5, 6. p 149 Prov. 3.3. p 98 9.13. p 108 10.12.23. p 42 30.4. p 188 30.18.19. p 107 102 415 Eſay, 2.1, 2, 3.4. p 23 127 2.6, 7, 8. p 108 4 5. p 109 5.19.23 ib. 6.9 10. p 105 6.17. p 164 7.9.14. p 299 300 8.14. p 110 9.2. p 282 9.6. p 188 411 415 26.4, p 410 42.1. p 61 188 418 42.4. p 85 42.6, 7. p 27 45.6.14. p 164 46.11. p 164 48.15. p 164 53.11. p 418 55.1, 2. p 135 61.10. p 361 66.23. p 141 293 Jer: 3.15, 16.18. p 184 271 3.16. p 132 9.26. p 58 22.29. p 134 28, 29. p 159 30.18. p 299 31.23. p 299 31.38.39. p 17 299 36.30. p 130 44.26. p 66 51.50. p 149 174 286 Lam: 1.14. p 159 4.13. p 159 Ezek. 6.9. p 108 9.6. p 159 11.2. p 109 14.14. p 39 16.38. p 108 21.27. p 134 23.8. p 72 28.13. p 299 36.37. p 99 37.11, 12. p 267 37.26.27. p 89 271 37.21. p 281 38.16.21. p 295 299 39.23. p 297 Dan: 7.9, 10. p 143 7.18. p 154 176 7.17. p 222 8.11. p 184 419 8.24, 25. p 177 8.31. p 160 9.23. p 383 9.24. p 90 170 270 383 388 390 391 9.24, 25, 26, 27. p 137 9.26. p 385 9.27. p 136 385 389 10.2, 3, 4. p 148 11.14. p 176 301 11.30, 31, 32. p 301 11.33. p 176 11.35. p 177 12.3. p 176 12.4. p 176 12.10. p 177 Hoſ: 2.3. p 105 4.14. p 159 4.17. p 110 10.10. p 107 12.3, 4. p 25 417 13.1. p 111 Amos 6.1. p 160 7.10. p 159 9.1. &c. p 270 Zeph. 319. p 66 Hag. 219. p 186 Hag. 2.6 p 376 Zach. 1.12, 13. p 143 21. &c. p 269 26, 7.4 p 281, 286 4.2.11. p 185 8.12, 13. p 224, 282 8.23. p 175, 297 9, 11. p 149 9.13. p 178, 179, 282, 368 10.6, 7. p 368 11.6.10. p 177, 282 11.7.11. p 184 11.10.11. p 173. 178. 283 11.12. p 171 11.15, 16, 17. p 178 12.6. 198. 284, 285 12, 10. p 151, 287, 291 13.7. p 411 13.7, p 411 14, 1, 2, 3, 4. p 161, 288 14.10.11. p 293 14: 12. p 172, 289 14.16: p 289 14: 17, 18. p 294 Mal. 1.11. p 293 211.12. p 159 3, 14, 15, p 177 3.16. p 12 175 4.1 • p 175 4▪4 • p 180, 182, 282. 301, 309 Mat: 1: 12: p 131 1.23 p 416 2: 1. p 163, 390 3.2. p 142 3, 2 p 98 415 6.9. p 311 5.3, 4, 5. p 101 8.11, p 367 10.34. p 253 11.13, 14 p 181.182 11.23. p 225 12.21. p 85 16.18. p 325 408 16 19. p 222 17.5. p 188 19.13. p 70 21.43. p 57 23.35. p 222 24, 34. p 389 26.26. p 100 26.28, 389 27.25. p 392 28.18. p 11. 28.20. p 196 Mark 8.38 p 252 16.10. p 151 Luke 1.32, 33. p 134. 270. 389 1.35. p 415 1, 51. p 134 1.70. p 26 3.27. p 14 3.28. p 415 9.26. p 252 12.4 • . p 304 bis 15, 22, 23. p 361 16, 15. p 84 16.19 p 336 17.20. p 153 19.11. p 164, 153. 393 19.27. p 126 19.57. p. 252 20.35, 36, 37. p 59 21.24, p 233 21.36. p 208 22.43. p 344. 347. 23.28, 29, 30. p 161 24.45. p 40 John 1.1, 2. p 2 418 1 12. p 42 1.14. p 6 25 102 1.41. p 338 3 1. p 155 3.36 p 127 4.23, 24. p 157 5.17, p 125 6, 27 p 83 6.63. p 85 8 44. p 68, 155 9.34. p 149 15.26. p 6 18 37 p 194 19.15. p 48 Acts 1.2. p 198 1.14. p 291 1.8 15, p 165 2.1, 2. ib. 2 27. p 334 2.37 p 151 291 2.39. p 71 3.14, 15. p 420 3.21. p 23. 26 3.25. p 60 3. • 6. p 53 71 4.27, 28. p 420. 5.31. p 23 6.13, 14, 15 p 148. 388 7.38. p 85 7.47. p 110 12.23. p 114. 413 13.27. p 181 13.30.31. p 413 13, 41. p 39 138 • 68 13.38, 39. p. 67. 357, 359 13.40, 41. p 288 13.48. p 200 15.11. p 85 26.67. p 308 28 20 p 57 28.25. p 422 31.41. p 156 Rom. 3 21. p 27 Rom. 3.25 26. p 61, 357 51. p. 100. 6.7. p 357 7.4. p 101 8.3. p 82 103. p 84 10.6, 7, 8, 9, 10, 11, p 77, 85 10.19. p 156 11, 1, 2, 3. p 291 12.12. p 107 16.17. p 209 16.26. p 305 1 Cor. 1.30. p 410 1 Cor 7.13.14, p 56 4.9. p • 97 104. p 400 11.26. p 399 14.11, 12. p 242 15.30. p 333 15 51. p 249 15.34.58. p 337 2 Cor. 1.9. p 268 2 Cor. 5.4. p 249 5.19. p 411 5.21. p 98 ult. 350, 356 6.16. p 89 6.18. p 149 71. p 89 10.45. p 392. Gal. 3.6. p 60 3.7. p 29 155 3.8, p 60, 64, 198 3 13, 14. p 53.354 3.16. p 60, 41 • Gal. 44. p 53, 417 4.6. p 423 5.1.2.3. p 357 6.16. p 70 Eph. 1.10. p 38, 107, 222 2.10, 11, 12. p 155, 59, 61 2.12. p 79 2.15. p 90, 141 2.18. p 99 • .19.21, 22, p 200 3.6. p 41 3.15. p 38, 107 3.21. p 62 Phil. 1.13. p 392 Phil, 1.21. p 337 Phil. 2.6, 7. p 418 3.2, 3. p 155 3.10. p 214 3.20. p 336 Col. 1.11. p 154 1.15. p 412 1.20. p 107, 149 1.26. p 51 2.14. p 141 2.15. p 27 2.18, 19. p 398 1 Theſ. 2.15, 16. p 199 2 19. p 156 5.1, 2, 3 p 152 5.8. p 184 2 Theſ. 1.8. p 23 2.6. p 204 2.15. p 305 bis 1 Tim. 2.6. p 308 1 Tim. 4.1, 2, 3. p 178 2 Tim. 2.8. p 85 3.1, 2, 3. p 178, 205, 398 4.4 p Tit. 1.1.2.3. p 22 2.14. p 309 Heb. 1.1. p 153 1.3. p 90 412 1.5. p 415 2.5. p 27 2.15. p 389 2.16. p 53 5.1, 2. p 98 5.6, 7. p 340 6.8. p 288 7.22. p 84 8.6. p 84 9.14, 15. p 341 10.5. p 418 10.15. p 422 10.27. p 156.288 11.1.2. p 208 11.4. p 36, 183 11.9. p 285 11.13. p 59 11.24, 25, 26. p 149 11.26. p 58 11.28. p 75 11.32. p 101, 107 11.33. p 165, 176 11.34. p 163, 165, 176 12.23. p 155 12, 26, 27. p 81, 132, 136, 151 14.6.10. p 288 1 Pet. 1.2, 3, 4, 5. p 308 1 Pet. 1.11. • p 395 1.19, 20, 21. p 157 2.9, 10. p 105 2.23. p 344 3.18, 19. p 40, 389 4.4. p 39 2 Pet. 1.4. p 22 3.2. p 397 1 John 3.12. p 155 3.23. p 83 5.11, 12, 13. p 61 5.20, 21. p 156, 194 2 John v. 9. p 43 Apoc. 1.5. p 419 Apoc. 1.9. p 259 2.17. p 185 3.18. p 12 6.9. p 259, 397 6.10. p 344 7, 9, 13, 14. p 361 9.20. p 232 10. Expounded, p 258 10.3. p 257 11. p 399 11.8. p 39 247 11.11. p 20 11.15, 19. p 242, 247 12. p 399 12.10. p 242 12.17. p 259 13. p 399 13.11, 12. p 222 13.16. p 247 14.1. p 290 14.12. p 259 16.13. p 110 18.13. p 232 18.23. p 234, 247 19.8. p 360 19.10. p 304 bis 19.11. p 246 19, 14, 15. p 247, 257 20.2. p 395 20.4, 5. p 252, 259, 299, 395 20.6, 7, 8. p 232, 233, 299 21.1, &c. p 289 21.22. p 376 FINIS.

Errata.

PAge 12, line 4. read mark. p 24 l 21. r could not but with admiration ſay, the eye hath not ſeen, p 25. l 4. r. viatory, p. 26. l 26. r. viatory, p 26. l 32 r. Gen. 19. p 27. l 36. r wickedneſſes, p 30. l 20. r. Temple, p 30. l 21. r praiſe, p 35. l 41. r. were kindled, p 37 l 9. deli (of the) p 52. l 2. dele Annor & adde chap. 4. p 53 l. 9. r. in this manner the p 56 l 16. r. and not to reſt, p 60. l 11. r. in verſe 16. p 82 l 37. adde, give, p 98. l 24. r. how they expound, p 107. l 36. adde not, p 111, l 30. r. godleſſe, p. 115. l 41. r. Lagida, p 139 margin r. is by, p 149. l 33 r. preferred p. 171. l 10. r. conſidered p 171. l 25. r. Daniel p 179. l 28. & p 209 l 17 r for p 234 l 34. adde, to advance p 310. l 26. r. externall. p 345. l 7. r. the l 8. r. he, p 351, l 15. r. for p 370. l. 2. r. 427 years, p 387. l 21. r. falſifie.