dwelleth in him is the expresse image of him as he is man he is the Tabernacle or Temple of the living God The inference is our Apostles 2 Cor. 6. 16. Yee are the Tēples of the living God at God hath said I will dwel in thē and walk in thē and I will be their God and they shall be my people Our Evangelist S. Iohn Revel 21. 3. exegetically dilates the former testimonies of Moses and the Prophets a great deale further thē S. Paul here doth I heard a great voice out of Heaven saying Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himselfe shall be with them and be their God and God shall wipe away all teares from their eyes And there shall be no more death neither sorrow nor crying neither shal there be any more paine for the former things are passed away But this mortalitie must put on immortality and our corruptible flesh become incorruptible before this last clause of S. Iohns prophecy can be literally fulfilled in us or begin to beare date in esse And before this happy change of our mortall bodies none of those other prophecies Exod. 29. Levit. 26. Ezek. 37. shall be finally accomplished albeit all of them have beene already fulfilled in differēt measure manner both according to the literall and mysticall sense For God hath dwelt and doth dwel more properly in the man Christ Iesus then at any time he did in the Tabernacle or Temple These were in their times the seats of Gods peculiar presence of the manifest appearances of his divine Maiestie from which all the blessings upon Israell or Abrahams posteritie by bodily descent were derived after such a manner as the visible light in this inferiour world is derived from the body or sphaere of the sunne Yet such as were partakers of these blessings all the particular Synagogues through the land of Iury did not by this participation of his presence in the Temple or Tabernacle become Temples or Tabernacles of the God of Israel these were never conceived to be or instyled the seat of his rest or of his peculiar presence But since the Word was made flesh since the seed of Abraham was made the Temple of the living God every particular Church truely Christian becomes a more proper seat of Gods peculiar presence then the materiall Temple in its glory and splendour was and farre more communicative of all blessings spirituall to every true particular member of them Every individuall or particular man who is incorporated into this Church and made a living member of it doth by the participation of that Spirit which dwelleth in it become a true Temple or Tabernacle of the living God Whosoever truely beleeves in Christ whosoever eateth his flesh and drinketh his blood Christ who is the prototypon and true temple of God doth dwell in him and he in Christ he is in God and God in him after a more peculiar manner then either the patriarks or Prophets were in God or God in them But this peculiar manner of Gods dwelling in us by faith and wee in him hath his peculiar place in other principall Articles of the Creed or in the Treatise of the Sacrament concerning the mysticall union betwixt Christ and his members The next Quaere which in this Section offers it selfe to be discussed and must be the Title of the next Chapter is briefly this CHAP. 27. Why S. John doth rather say the word was made flesh then the sonne of God was made flesh albeit the sonne of God and the word denote one and the same person TO this Quaere some judicious Divines make answer that the second person in Trinitie was at least implicitely knowne unto some heathen Philosophers under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long before his incarnation and longer before S. Iohn wrote his Gospell Now it is not improbable that those heretiques which did call the Divinity of Christ in question against whose heresie the Evangelist did put in that Caveat in the beginning of his Gospell at the least such as were in danger to be seduced by them were to his knowledge better versed in the writings of Plato and Trismegist then in Moses and the Prophets And men naturally both conceive and imbrace the truth with more facility when it is delivered unto them in termes whereunto they have been inured Now such as were well read in Plato or Trismegist or would be willing to read them could not be ignorant of an eternall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they called the sonne of the eternall minde or essence And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word or image of the eternall minde was not in their apprehension meerly notionall or representative only but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word or reason or however we expresse it truly operative the invisible cause or maker of all things visible Unto these the like prenotions which the heathen Philosophers had of an eternall Father in his eternall sonne S. Iohn in the judgement of some great Divines did purposely apply himselfe and frame his expressions to their capacity whom he sought to reclaime or to instruct Nor is it either unusuall or unbeseeming the Apostles themselves to alter both the matter and forme of speech according to the diversity of the parties whom they seeke to reforme S. Paul did not dispute with the Athenians after the same manner he did with the Jews nor did he instruct the Hebrew converts in the same language or forme of catechisme which he used amongst the Gentiles S. Iohn then in the conjecture of the former ancient Divines did make the 〈◊〉 advantage of the prenotions which the heathens had of this truth which S. Paul did from the inscription of the Athenian Altar that God saith hee whom yee ignorant by worship him declare I unto you But did these harmelesse speculations of these Philosophers require any such reformation from S. Iohn as the Athenians superstitious worship did from S. Paul Sure their followers were to bee better catechized in this truth then they had been or could be by any Philosophy their best speculations though in themselves true were to their Professors altogether fruitlesse and as I take it without any prenotion or expectance that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word by which they acknowledge all things were made should be made visible in our flesh should exhibit a more exquisite representation of the divine nature and essence in the microcosme or little modell of mans body then had beene exhibited in the making and governing this great universe They knew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was truly God without beginning but they did not either adore him as God neither did they adore their eternall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God or by him All this they were to learne from S. Iohn for this is a mystery which farre surpasseth the capacitie of man to conceive or comprehend without
as they did certifie him of the distinct place of his birth This they learned out of the Prophet Micah Chap. 5. ver 2. 3. That of our Apostle Hebrewes 1. ver 1. is exactly verified in respect of the article now in handling The Prophets and holy men of God or God by their ministery spake of our Saviours conception and birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not at sundry times onely or in severall ages of the Fathers but piece-meale or by scattered predictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sundry wayes sometimes literally and plainely sometimes mystically or aenigmatically But in this later age he hath spoken unto us by his Sonne or in his Sonne For even the historicall passages of his conception and birth though delivered unto us by his Evangelists spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his very conception his birth and actions as well as the words uttered by him have their plaine and full language and if wee take them as set downe by the Evangelists are as the putting together of all what the Prophets had spoken scatteredly or represented by broken pictures or portions of truth After that maine head or fountaine of Prophecies was opened and had his course drawne by God himselfe not by any Prophet I will put enmity betweene thee and him c. Every succeeding age especially from the deluge addes some new rills or petty streames unto it the full current of which is conspicuous only in the Gospell CHAP 32. Saint Lukes narration of our Saviours conception and birth and its exact concordance with the Prophets TO begin with S. Lukes narration of his cōceptiō Cap. 1. ver 26. In the 6. month the Angel Gabriel was sent frō God unto a Citie of Galilee named Nazareth to a virgin espoused to a man whose name was Joseph of the house of David and the virgins name was Mary In these few lines wee have the exact Chorographie of those generall or more obscure descriptions which Isaias and Ieremiah had made of the place of his conception and in the words following wee have the particular and most exact survey of all Gods promises made to David or related by other Prophets concerning that sonne of David who was to rule over Iacob for ever When Saint Luke saith in the words forecited the Angel Gabriel was sent in the sixth moneth this may referre either to the time of Iohn Baptists conception as in all probability it doth ver 36. Behold thy Cosin Elizabeth shee also hath conceived a sonne in her old age and this is the sixth moneth with her who was called barren Or it may referre unto the sixth moneth of the yeare according to the ancient and civill accompt of the Hebrewes for untill the time of Israels deliverie out of Egypt the moneth wherein Iohn Baptist was conceived which answeres for the past part to our September was the first moneth in which as most later Divines are of opinion the world was created The moneth Abib which answers unto March with us became observable to the Israelites from their deliverance in that moneth out of Egypt and continues in their Ecclesiasticall accompt the first in order In the same moneth the conception of our Lord and Saviour was denounced by the Angell and our deliverance by him from the powers of darknesse afterwards accomplished and well deserves the title of the first moneth since his conception and passion but in whether of these two respects or whether in both the moneth wherein the Angell was sent be termed the sixt moneth is no matter of such moment or consideration as the tenour of his message ver 31. 32. And behold thou shalt conceive in thy wombe and bring forth a sonne and shalt call his name Iesus Hee shall be great and shall be called the sonne of the highest and the Lord God shall give unto him the throne of his Father David When the Angell said He shall be great and his mother shall call his name JESVS it is implied that as yet he was not great that he had not the beginning of that greatnesse which is here promised And may it not be as rightly implied that when hee saith Hee shall be called the sonne of the highest as yet he was not the sonne of the highest but first to brooke the name of Iesus and then first to be made and called the sonne of God when he was become great and had received the throne of his Father David But it is not without observation that the Angell saith not Hee shall be the sonne of the highest nor doth hee say that the blessed Virgin his Mother should bestow this name upon him as shee did the name of Iesus The intent and meaning of the holy Ghost in this place is that this fruit of the Virgins womb who was to be named Iesus by his mother from his circumcision should be called the sonne of the highest not in regard of his future greatnesse as man or as he was the promised sonne of David but by reason of his peculiar assumption or union into the person of the sonne of God who was Davids Lord before he was conceived and was publiquely to be declared the sonne of God by his resurrection from the dead At which time and not before hee tooke the especiall government of that Kingdome upon him which had so often beene promised to the sonne of David This meaning of the holy Ghost the Evangelist doth open unto us ver 33. Hee shall raigne over the house of Iacob for ever and of his Kingdome there shall be no end 2. Unlesse this holy of holyes who was now to be borne of the blessed virgin Mary had beene the sonne of God before this time hee should in reason be called the sonne of the holy Ghost For unto the virgin Mary demanding how this should be seeing shee know not a man ver 34. The Angel answered The holy Ghost shall come upon thee c. An Emphaticall expression of that which we beleeve in the Creede That the holy Ghost should worke his conception Now hee who is Author of the conception of any person which before such a conception had no existence is in propriety of speech to be reputed the Father of the party or person conceived But this very person whom we now adore under that name or title of Christ Iesus our Lord being before all World 's the true and only sonne of God albeit the holy Ghost was the Author of his conception as man a more principall cause and Author of his conception then any mortall Father is of his mortall sonne yet was not the fruit of the virgins womb to be reputed the sonne of the holy Ghost but of him alone who was the true and only Father of that person unto whom the fruit of the Uirgins womb was by the operation of the holy Ghost personally united The holy Ghost was not then the cause or Author of any new person but onely espoused or betroathed the humane nature of Christ which
Christ and of the Psalmist though propheticall only in respect of Christ Every religious man which had a religious woman to his mother might frame his prayers in the same literall forme that the Psalmist useth Psal 116. 16. O Lord surely I am thy servant I am thy servant and the sonne of thy handmaid Yet in as much as this Psalmist who ever he were was a type of Christ that which he spake and meant of himselfe in an ordinary and common sense was fulfilled of Christ in the most exquisite sense whereof these words or letters are capable For he was the sonne of an handmaid of Gods handmaid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such a peculiar manner as no sonne of man before him was nor after shall be And hee was the servant of God in such a sense and after such a manner as no man could be no man would desire to bee save only that man who was the eternall and only son of God But of this Title of the sonne of God his being the servant of God in his proper place 10. The Psalmist againe did questionlesse both act and pen his owne part when he thus exclaimed Yea mine owne familiar friend in whom I trusted which did eate of my bread hath lift up his heele against me Psal 41. 9. This was but an expression of some intolerable ingratitude and wrong either past or then in working the speech was neither altogether figurative nor hyperbolicall but a typicall prophecy of Iudas his Traitorous dealing with his Lord and Master and in Iudas alone it was properly fulfilled according to the most exquisite and most punctuall literall sense that could have beene devised For Iudas being in an office of trust did then lay waite for his masters life and did then fully resolve upon his intended treason when he was in the messe and dipt his finger in the same dish with him The Father of lyes of treason and ingratitude did enter into his heart at the same instant wherin he devoured the bread his master had reached unto him By the speedy and more disastrous issue of this prodigious Treason preventing the Traitor for triumphing in his masters death as his bloody confederates did this people might have knowne that Christ was the man whom God did favour whom the Psalmist did foreshadow in his complaint and of whose resurrection he prophecied in his prayer Ver. 10 11 12. But thou O Lord be mercifull unto me and raise mee up that I may requite them by this I know that thou favourest me because my Enemy doth not triumph over me And as for me thou upholdest me in mine integrity and settest me before thy face for ever All that the Psalmist here pens was more exquisitly acted by our Saviour if we subduct the imprecations upon his enemies which the Psalmist mingles with his prayers for himselfe 11. The Author of the 69 Psalme were hee David the sonne of Iesse or some other so enstiled for the same reason for which Iohn Baptist is by our Saviour himselfe called Elias did not utter that complaint without some urgent cause or pressing occasions Ver. 20 21. Reproach hath broken my heart and I am full of heavinesse and I looked for some to take pity but there was none and I looked for comforters but I found none They gave me also gall for my meate and in my thrist they gave me vinegert◠drinke These passionate expressions could hardly proceed from such sympathy as a pure propheticall vision of what the malignant Jewes would do for many generations after unto Christ was likely to raise They seeme live characters of experienced griefe and sorow and it may be the Psalmist was then a prisoner fed with the bread of affliction and compelled to drink water as bitter as his bread was nasty But whatsoever the Psalmist here speakes of himselfe and of his miserable perplexities though in an high and tragicall straine or in a sense somewhat hyperbolicall was we know fulfilled in Christ according to the literall and punctuall sense Briefely all the Psalmists and other Prophets in all their causelesse and undeserved sufferings at the hands of worthlesse and malitious men were true types and yet no more than types or shadows of Christ in his agony and bloody passion But in their importunate and bitter imprecations uttered in their guiltlesse sufferings they were not so much types as foyles of his unspeakable patience meeknesse and long suffering for he never prayed against his enemies as the Prophets did but alwayes for them Their demeanour in their calamities disgrace or torments was such as did shew themselves to be but men His alwayes such as did declare Him to be what he often said of himselfe truly God And yet the bitter imprecations which the Psalmist and other Prophets used in their indigne sufferings or against the malitious enemies of his Church and people did by divine inspiration prove most exact typicall prophecies of all the Calamities which befell the Jewish nation after they had declared themselves to be the enemies of the God of their Fathers and put the Lord of life their promised Messias to death As in particular and for instance that imprecation of this Psalmist ver 23. unto the 28. with that other Prophecy Isa 29. S. Paul did see in part fulfilled in the Jewes of his time Rom. 11. 8 9 10. According as it is written God hath given them the spirit of slumber eyes that they should not see and eares that they should not heare unto this day And David saith Let their table be made a snare and a trap and a slumbling block and a recompence unto them Let their eyes be darkned that they may not see and bow downe their back alway This imprecation made by the Psalmist but never resumed by our Saviour did fall upon them by the law of retaliation Therefore their Table became a snare unto them because they gave the sonne of God gall for meat◠and vineger in his thirst to drink But in what sense his death or the indignities which they put upō him was the cause of Jerusalems destruction extirpation of the Jewish Nation is more fully set downe in other meditations somewhat of which may if need so require be inserted in proofe of the undoubted truth of the Articles of his resurrection and ascension against the Jewes CHAP. 15. Whether all Testimonies alleaged by the Evangelists out of the old Testament in which it is said or implyed this was done that the Scripture might be fulfilled be concludent proofes of the Evangelicall truths for which they are alleadged IT would require a great deale of diligence in later Divines to redeeme the negligence of former either in not observing or in not transmitting their observations to posterity at what time on what occasions and by whom the severall Psalmes were written For that all of them were written at the same time or by the same hand is no way probable in it selfe nor so accounted
Fathers However I cannot assent to them or to any others in this one point in that they would make the particle ut here as elsewhere it doth to poynt onely at the event not any cause That it cannot in this place denote the finall cause Athanasius carryes it clearely against some heretiques of his time or before him who did so interpret it who yet spake consequently enough to their wicked opinions in that they acquit these unbeleeving Jewes from blame and lay their charge upon Esayas whose prediction they thought did either cause or inferre the necessity of these Jewes infidelitie after so many glorious miracles as had beene done by our Saviour in their sight 5. But that this particle ut doth in this place denote and import more then the event that it refers unto some true Cause is most evident in that the use of it ver 38. is in S. Iohns meaning aequivalent to that other particle used by him ver 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore they could not beleeve because Isaiah said againe c. Now that this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore ideo quia and such like do alwaies referre immediately unto some true cause wee cannot deny without some wrong to Priscian or without some non obstante or such licentious dispensation as it is said a Pope once gave ut fiatur contra omnes grammaticos It is certaine againe that neither particle doth immediately referre to any reall cause of the thing it selfe avouched by S. Iohn or that Esaias his saying or the fulfilling of it should be any cause at all of the Jewes infidelity neither the principall cause as the Heretiques whom Athanasius refutes did conceive nor any accessory or lesse principall cause as some moderne writers imagine whō Maldonat without naming them well confutes But wee should consider how that which is the true effect of some reall cause is oft-times the true cause of our true knowledge or apprehension of the cause it selfe or of its connexion with the effect and such a causality these and the like causall particles or conjunctions ideo quia propter c do usually import As if one which had never seene the King or Court before should say Sure this is the King because the rest stand bare before him this speech imports a true cause not of the thing it selfe avouched or why this is the King but of the parties knowledge or notice of him as King And so we know that Mary Magdalen had many sinnes forgiven her because she loved much but her love was the effect not the cause of this plentifull forgivenesse as the more intelligent sort of Pontifician writers now grant and the circumstance of the text will clearely evince it against all that shall avouch it to be any more thē a cause of our knowledge However seeing every cause is a cause of some effect or referres to some things produced or occasioned by it The question still remaines of what effect the fulfilling of Isaiahs prophecy or the cōtemplation of the event which he foretold should be the true cause if it were no cause at all of these Jewes infidelity 6 The serious contemplation of this Prophets saying after the holy Ghost had called thē and the matter which they so have fitted unto our Evangelists minde was a true cause why he did cease to wonder at the stupiditie of this people For if Isaiah had not long before decyphered their froward stubborne disposition posterity would have suspected either that S. Iohns taxation of their stupidity had beene more hyperbolicall than true or else that our Saviours miracles had not beene so all sufficient in themselves as the Evangelist makes thē for winning credēce to his doctrine or respect unto his person But seeing nothing breakes forth in this last generatiō whose seeds roots had not beene discovered by Isaias in their forefathers this takes away all occasion in posterity to suspect either the truth of S. Iohns narration or sufficiency of our Saviours miracles No these causall particles onely as ut or propter but adversative also as verunt amen sed doe sometimes referre not to any written clause or sentence precedent or any matter conteined in them but unto the secret or tacite thoughts of the writer or speaker or to some strong affection seeking to vent it selfe in such abrupt or unusuall language To begin a speech with nam or veruntamen would be a ridiculous soloecisme unlesse it were by way of decorum in some appointed to act or utter a ridiculous part And yet an exquisite Poet did thus begin his doleful Elegie Hîc tamen umbrosum nactus nemus hîc loca sola Ne mea quis nimiùm carpsit lamenta severus The particle Tamen without soloecisme or breach of Grammar rule hath an elegant reference to his former thoughts or affections which had beene these or the like It is an unseemely part for a man of my place and breeding to blubber and weepe for the death of his Parents notwithstāding seeing the place affords opportunity nature shall take her forth for a while And after this manner the Psalmist begins the 73. psalme Veruntamen Bonus est Deus Israel Notwithstanding God is good to Israel This particle referres to his precedent thoughts or secret disputations with his owne heart which had beene these or the like Surely God hath forgotten his promise unto Israel or else he never meant them so much good as he seemed to promise in that he suffers them to be trod under feet by their wicked and blasphemous enemies and in the crisis or conquest of these and the like cogitations which he afterwards confesseth of himselfe he bursts out into the former expression Notwithstanding God is good to Israel And after this manner these two causall speeches ut impleretur ille sermo Isaiae Joh. 12. Propterea non potuerunt credere c. referre to these or the like precedent cogitations of S. Iohn Is it possible that men of Abrahams linage that any creatures indued with reason should not beleeve after so many miracles done in their sight Yes I know it to be more then possible because the Prophet Isaiah hath foretold as much Yea but S. Iohn goes further and sayes they could not beleeve because Isaiah had foretold their unbeleife Yet if wee scan his words aright S. Iohn doth not resolve the impossibility or difficulty of their unbeliefe into Esaias his prediction formally taken but into the hardnesse of heart which Esaias had foretold For so his words are Therefore they could not beleeve because that Esaias said againe He hath blinded their eyes and her deued their hearts that they should not see with their eyes nor understand with their heart◠and be converted and I should he 〈…〉 These things spake Esaias when he saw his glory The most that can be made of these words the strongest collections that can be inferred from them for inferring any divine causality of their unbeleife will
before had no actuall existence unto him who was the sonne of God from eternity Now not he that gives but hee that takes the spouse given in marriage is the true husband And the spouse so taken from her espousall becomes the daughter not of him that gives her in marriage but of the Father of her husband with whom shee is now made one flesh Thus God the Father by this espousall thus wrought by the holy Ghost becomes the Father of the humane nature of Iesus which was now united unto his sonne after another manner then before hee had beene of any man and after another manner then the holy Ghost was or is the Father of the man Christ Iesus Christ then as God and man is the only sonne of God the Father The same Iesus only as man is the sonne of David 3. That the promised Messias was according to the Prophecies to be the sonne of David is evident but by what line all descent hee was to be the sonne of David or by what legall right the Kingdome of David was derived unto him is not without question amongst Christians David we know by Gods free donation was King of Iudah and Israel and Solomon by legall right did succeed him in his Kingdome And Solomons heires or Successours by bodily descent had as firme a title to the Kingdome of David as any other Kings or Monarchs have to the Crownes and dignities of their Ancestors But whether Solomons line by bodily descent were utterly extinguished before the conception or birth of our Saviour is a point neither much debated nor agreed upon by Divines If it were extinguished before that time yet Davids line did not determine with Solomons And for this reason haply our Saviour is instyled by the holy Ghost the sonne of David not so of Solomon albeit Solomon was as true a shadow of him as King as David had beene And Solomons Kingdome and raigne a fairer map of his Kingdome then Davids was And though our Saviours intermediate Ancestors according to the flesh from David downward were many as S. Luke and more then S. Matthew relates Yet he did immediatly succeede David in the Kingdom For so by the law of most Countries in case the elder brethrens sonnes or issues faile the third or fourth brother succeeds as lawfull heire not unto his elder brothers or their children but to their Grandfather or first donor Many may be immediate heires unto thē to whō they are no immediate Successours in lineall descent That Solomon and his line had no such perpetuity bestowed upon them by vertue of Gods Covenant with David as that it might not determine before the promised seed of David was exhibited the tenour of that Covenant as it is exemplified by the Author of the 89. Psalme puts out of question I have found David my servant with my holy oyle have I annointed him ver 20. He shall cry unto me Thou art my Father my God and the rock of my salvation Also I will make him my first borne higher then the Kings of the earth my mercy will I keepe for him evermore and my Covenant shall stand fast with him His seed also will I make to endure for ever and his throne as the dayes of Heaven ver 26 27 28 29. This last he speakes of Davids seede as of one not of his seedes as of many For so it followes ver 30. If his children forsake my Law and walk not in my judgements if they breake my statutes and keepe not my Commandements then will I visite their transgressions with the rod and their iniquity with stripes This visitation with rods and stripes imports more then fatherly chastisements true and reall punishments Yea heavie judgements upon Davids other children according to their deserts None are utterly exempted from Gods heavie displeasure besides the promised seede or Davids sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose prerogative is in the next words reserved by oath Never the losse my loving kindnesse will I not take from David nor suffer my faithfulnesse to faile my covenant will I not breake nor alter the thing that is gone out of my lips ver 33. This is in effect as if he had said however Davids other sonnes provoke me I will not repent of that loving kindnesse which I promised to him it shall be accomplished in Davids seede for in respect of things alterable or reversible whether promised for the good of men or threatned for their woe God is usually said to repent but to whatsoever hee sweares of that he never repents Every event ratified by oath is either unalterable or irreversible The Lord hath sworne saith David Psal 110. and will not repent that is he will not change or alter that which hee hath promised To alter that which was only promised but without oath is in the phrase of the holy Ghost as we usually render the originall to faile or breake Covenant that is in more proper language to reverse a blessing promised Hence it is added in the next verse of the 89. Psalme Once have I sworne by my holinesse that I will not lye unto David that is I will not make void my covenant His seeds shall endure for ever and his throne as the Sunne before mee It shall be established for ever as the Moone and as a faithfull witnesse in Heaven This is that throne and that Kingdome which the Angel Luke 1. 32 33. foretold should be given unto the seed or fruit of the Virgins womb As for Davids other children or for Solomons race their title to the temporary Crowne of David was at the first but conditional or rather mutable for every conditionall estate presupposeth a state in being but a state mutable or reversible Such was the state of Solomon or the heires of his bodie aswell unto the kingdome of Judah as of Israel The Kingdome of Israel they utterly lost in the second descent The next Quaere is whether this their estate unto Judah or Israel which was by originall tenour reversible were de facto utterly reversed and the Covenant as it concerned them finally cancelled 4 And of this Quaere the branches are two first whether Salomons line were utterly extinguished before the returne of Iudah from the Babylonish Captivitie or in any age before the son of God and the promised seed of David was manifested in the flesh The second whether in case the utter extinguishment of Salomons line be a point doubtfull or by any authentick Author or record indeterminable This line were not in the same desperate case for recovering the Kingdom that Elies race was for regaining the Priesthood from which it was by solemne oath deposed That Solomons line was utterly excluded from inheriting the Kingdome of Iudah and Iacob the Jews and Christians for the most part agree And the tenour of that terrible sentence against Ieconiah according to the principles acknowledged by both will inferre no lesse As I live saith the Lord though Coniah the sonne of