3. 29. The third Difference is in regard of the Conditions of the Covenants the Condition of the first Do this and live and upon that Condition onely God did promise to be their God Jer. 11. 4. 2 Chron. 15. 2. and all the Promises were upon Third difference is in regard of the Conditions of the Covenants condition of doing Jerem. 11. 3 4. Deut. 28. throughout the Chapter But the New Covenant requires nothing by way of a condition on the Creatures part without which it is not made good and without which the Promises are not made good as appears by Heb. 8. 9. where he saith Not like the Covenant which he made with their Fathers which Covenant they broke and he regarded them not So that his not regarding them proceeded from their not keeping the conditions of his Covenant but it is not such a Covenant for saith he vers 10. 11. This is the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my Laws into their mind and in their hearts will I write them and I will be their God and they shall be my People And they shall not teach every man his Neighbour and every man his Brother saying know the Lord for all shall know me from the least to the greatest for I Will be mercifull to their unrighteousnesse and I will remember their sinnes and iniquities no more Se also the Prophesie of this Covenant Jerem. 31. 31 32 33 34. In all which we find nothing as a condition put upon the Creature but God hath engaged himself to do the whole work for them The fourth Difference is in regard of the Promises of these Fourth difference is in regard of the Promises of these Covenants Covenants the Promises of the first Covenant being onely Temporall Promises of Temporall things as Deut. 28. vers 1. to the 15. Jerem. 11. 5. But the Promises of the New Covenant are all Spirituall Promises of Spirituall things as by those fore-mentioned places Heb. 8 9 10 11. Jerem. 31. 32 33 24. As in one there is no mention of a Spirituall Promise so in the other there is no mention of a Temporall Promise The fifth Difference is between the Mediators of these Covenants Fifth Difference is between the Mediators of these Covenants the first being as I conceive Moses and therefore he is said to be faithfull in all his house Heb. 3. 2. 5. Gal 3. 19. and we see Moses performing the office of a mediator as neede did require as Exo. 32. 11. Let me alone saith God that I may destroy them but Moses would not give over God till he was appeased as verse 14. and Psal 106. 23. But the Mediator of the new Covenant is Jesus Christ Heb. 8. 6. and 9. Sixth Difference is in the Blood of the two Covenants 15. It is Christ alone that is the Mediator between God and man with referance to the new Covenant The sixt difference is in the Bloods of the two Covenants one was the blood of Calves and goates to wit of the first covenant as Heb. 9 19 20. Where it is called the blood of the Covenant so also Exod. 24. 8. But the blood of the New Seventh difference is in writing of the Law of the Covenants Covenant is the blood of Christ Who through the Eternall Spirit hath offred up himself without spot to God so also cor 11. 25 The seventh Difference is in the writing of the Law of the covenants the first was written in Tables of Stone Exod. 32. 15 16. But the Law of the New Covenant was written in the heart as Heb. 8. 10. 1 cor 11. 25. The Eighth difference is in regard of the obscurity of the 8 Difference is in regard of the obscurity of the one and plainnesse of the other one and plainnesse of the other as in the 2 Cor. 3. 13 14 15. there was blacknesse and darknesse at the delivery of it Heb. 12. 18. but the New Covenant is plain and clear 2 Cor. 3. 18. and it must needs be so seeing the law of it is written in the heart of the people The people of the first could not look to the end of that which is abolished and this obscurity was shadowed out by the veile upon Moses face 2 Cor. 3. 13. therefore this vail is said to remain upon their face untill this day in the reading of the Old Testament vers 14. but we with open face behold as in a glasse the glory of the Lord and are changed into the same Image from glory to glory as by the Spirit of the Lord vers 18. The Ninth difference is in regard of the worship that did 9 Difference is in regard of the worship appertaining to these Covenants appertain to these Covenants for that which did belong to the first Covenant did consist of tipes and shadowes of good things to come Heb. 10. 1. But the worship under this Covenant is such a worship as declares that those good things are already come and is a spirituall worship Iohn 4. 23. and Phil. 3. 3. The last difference that I shall name is that The first Covenant Last difference is the 1 Covenant is done away that the second might be established is done away that the second might be established 2 Cor. 3. 11. Heb. 8. 13. and 10. 9. Thus have I briefly shewed the differences between the two Covenants But it may be some will object and say what is this to the laying open the main root of Antichrist I answer that in regard the first Covenant did run in the flesh and did hold out Christ to come in the flesh Now to hold out that Covenant when Christ is come in the Flesh is the main Root of Antichrist and denyes Christ to become in the flesh As will more evidently appear by the going over these particulars again and making such use thereof as the Scripture will direct us to do The use of the first Difference If the first Covenant was made when God took the people of Israel by the hand to lead them out of the Land of Egypt then it takes off that which some suppose that all actuall sinnes are sinnes against the first Covenant and are done away by Christ and that unbeleife is onely the sinne against the New Covenant to this end they bring that place Heb. 9. 15. where it is said for this cause he is the Mediator of the New Testament that by means of death for the Redemption of the Transgressions that were under the first Testament they which are called might retain the promise of eternall Inheritance Now to my understanding the whole scope of that place is to shew that notwithstanding there were sacrifices offered for sinne according to the Law yet it was not sufficient to do away sin for there was an insufficiency in them as appeares Heb. 10. 3 4 11. and chap. 9. 9. see also the following verses to
THE UNVEILING OF Antichrist OR ANTICHRIST stript naked out of all his SCRIPTURE-ATTYRE by which he hath deceived the Christian World So that we may the more cleerly see the very bottome-root from whence he sprang and the very Basis and Foundation upon which he hath erected and set up his Kingdome By JAMES POPE GAL. 3. 1 O foolish Galatians who hath bewitched you that you should not obey the truth before whose eyes Jesus Christ hath been evidently set forth crucified among you GAL. 3 3. Are ye so foolish Having begun in the spirit are you now made perfect in the flesh GAL. 4. 31. So then Brethren we are not children of the Bond-woman but o of the free LONDON Printed by Jane Coe for Henry Overton and are to be sold at his Shop in Popes-Head Alley 1646. To the READER COURTEOUS READER SEeing it is so generally thought by the People of God that the totall rooting out of Antichrist drawes neer and that the discovery of Antichrist is the way to root out Antichrist I thought it my duty to impart to others what my selfe did conceive touching the same That which I have endeavoured to do in this ensuing Discourse is by the Scriptures to strip Antichrist out of his Scripture Covering that so we might see the very Root from whence he springs I confesse many have writ worthily in our age concerning Antichrist in some particulars and although I come short of them in those particulars whereof they have written yet this may be as usefull if not more usefull First because this touches not onely some few but almost if not all particulars whereby Antichrist hath deceived the Christian World as it is called Again other Treatises have been very usefull to the more able and judicious but for the most part the lesse able have had but little profit there being in most Bookes so much School-Language that many doe not know the phrase nor sence but I have endeavoured to be plaine and familiar to every ordinary capacity and it can be no wrong to the godly wise that are more taken with the excellencie of the matter than of the stile Reader I intre it thy help against Antichrist who is an Enemy to us both yea and to the Lord also Oh therefore wherein I have been deficient do thou supply and let us all joyn our forces against this great Enemy Read diligently peruse carefully weigh the Sâ—riptures coated and I hope thou wilt be more abuntantly inabled then mâ— self to inlarge in thy meditations what I have but briefly hinted at that it may be so is the earnest desire of him that daily prayes for the ruine of Antichrist JAMES POPE Faults escaped in some Copies Pag. 6. l. 8. r. receive p. 8. l. 22. r. Rule ibid. 35. dele away p. 10. l. 17. r. Ephes 2. 5. 8. p. 12. l. 13. r. Stewes ibid l. 19. r. Stews p. 15. in the Margin r. Heb. 9. 24 p. 16. l. 16. r. Heb. 10. p. 18. l. 15. for chap. 8. r. chap. 2. THE UNVEILJNG OF ANTICHRIST NOtwithstanding Antichrist hath been in the world this Sixteen Hundred years and notwithstanding all his great works and the much talk that hath been of Antichrist yet very few till of late have learned to know what is Antichrist much lesse have they made any discovery of him to their fellowes which may cause us the more to admire at the working of God in this present Age that now it begins to be familiar among the people of God what Antichrist is which gives us good hope that the finall consumption thereof is at hand and indeed God hath stirred up many of late to doe worthily against Antichrist our Parliament have struck hard against him in some of his Branches which is well for all cannot be done at once seeing the rooting up of Antichrist is not the work of one day Now Antichrist is that Spirit of Errour whereby men are deceived and so deny Christ to be come in the flesh 1 Iohn 4. 3. Now to deny Christ to be come in the flesh in words I conceive none doe except it be the Jewes no not the Pope himself therefore it must needs be to maintain something to be still on foot that was before Christ and pointed to Christ to come who being come hath ended all those things Gal. 3. 24 25. So that my work now is to examine what it is which to hold forth now doth deny Christ to be come in the flesh and to this end I shall declare by the Scriptures that God made two Covenants with his people Rom 9. 4. Gal 4 24 Eph. 2 12 with the end of them and the Differences between them Heb 8. 8 9. doth fully prove that God made two Covenants The end of these Covenants was to take people neer unto God to walk before him as his own people Exod. 19. 5 6. Heb. 8. 0 1 Pet. 2. 9 10. The Differences between them are many First in regard First Difference in regard of the time of making of them of the time of the making of them the first being made with the people of Israel when God took them by the hand to lead them out of the Land of Egypt Heb. 8. 9. Jerem. 21. 4. and 31 32. Objection But some may object that in regard this is a Covenant of works it must needs be the same that God made with Adam Answer I answer that Adams state was different from ours and there is no mention of this Covenant to him but he was neer unto God by Creation and this Covenant was to take some of the lost Seed of Adam neer to himself and the rest were strangers to the Covenants of Promise Ephes 2. 12. Objection But it may be some will object and say was it not made with Abraham in the 17 of Gen. Answer I answer that Abraham had the promises of both Covenants Gal. 4. and had also the types of both to wit Agar and Sarah and so vertually he had both but alwayes the types go before the thing typified and the promises before the things promised and God saith expresly he made the first Covenant with that people when he took them by the hand to lead them out of the Land of Egypt The second or New Covenant was actually made out at the death of the Testator Heb. 9. 16 17. Objection If any ask what benefit then was to those that were before the death of the Testator Answer I answer they had the efficacie of his death by Faith beholding him in the Promises and in the Types for vertually he was A Lamb slain from the foundation of the world Revel 13. 8. Second difference is in regard of the people vvith whom these Covenants are made The second Difference is in regard of the people to whom or with whom these Covenants are made the first was made with Israel after the flesh the second with Israel as they are considered in spirituall relation to Christ Gal.
Long-suffering c. So by this I suppose we may judge what spirit men are guided by if we see them exercising Love Joy Peace Long-suffering Goodnesse Gentlenesse c. then we may conclude they are led on by the spirit of Christ But if we hear them cry out thus Let us fill all Presses See Mr. Edvvards Gangraena page 164. and make all Pulpits ring and so possesse Parliament City and whole Kingdome against Sects c. And when such counsell as this is so generally practised by the Ministers of the Presbyterian way crying continually to God and the Magistrate for fire from heaven or that which is equivalent to it to devour them We may also conclude as safely that this is from the dark spirit of Antichrist the veil being still upon their hearts when they look to the Old Testament for a Rule in this that because God appointed under that Testament that men should be cut off by death for divers sinnes as breach of the Sabbath Numb 15. 36. and for many other offences as Lev. 20. 2. 27. Chapt. 24. 14. 23. Deut. 13. 10. and 17. 5. and 21. 21. and 22. 21 22. 24. Now Christ hath appointed in the New Testament that they be cut off by Excommunication for that which was death under the Old Testament Deut. 22. 22. compared with 1 Cor. 5 c. But they would not have them cut off for the same things as they were under the first Testament but for Heresie and that not proved by two or three witnesses without which none could be put to death under the first Testament Objection But it will be objected that it is proved to be Heresie for which the Presbyterians would have the Sectaries cut off by more then two or three witnesses for the whole Synod some few excepted prove it Answer For answer hereunto they say so but unlesse they be infallible in their sayings they cannot prove it Objection But it will be objected that it is like that so many learned men after long debating know more then some few and those for the most part unlearned Answer I answer there were the more ground to think so if their own interest did not so much blinde their eyes but seeing that lyes at stake as they conceive and they having the whole businesse in their own hands they being parties and witnesses and judges it is not likely they should acknowledge that to be truth which their supposed adversaries the Sectaries as they call them hold but condemn it for heresie though it be the very truth of Christ If it were not so why did they formerly seek to the Magistrates for liberty See Smectymnuus themselves when the same would make out their own interest and now are so earnest against it Crying daily to the the Magistrate to restrain it in others who do as well deserve it as themselves But they be in honour and live like Princes yet this availeth them nothing so long as they see any honest Mordecay's that are faithfull to make discoveries of whatsoever is against the welfare of the state whom they have reproached with the name of Sectaries to sit in the Kings Gate under the Parliaments protection But should they prevail to have them cut off I am sure these adversaries could not repair the States losse for I am perswaded that this designe to cut off the Sectaries is of as dangerous consequence as any one thing that hath been plotted by the Kings party But blessed be God that the faithfulnesse and valiant atchievements of these Mordecayes are daily read in the ears of the Parliament so that I doubt not but they will keep them still under their protection although their adversaries have set up Gallowes in their own thoughts and purposes to hang them all upon as appears by their dayly preaching and printing following the Parliament with their Dedicatorie Epistles Sermons and Petitions for power to suppresse them and because they have it not to their mindes they charge the Parliament with Covenant-breaking c. But I wonder what these men think of the 25. of Matth. Do they think that Jesus Christ was in earnest when he said that those which did not visite his brethren in their affliction must be sent away with Go ye cursed Oh then what will be the condition of those that labour by all possible means to have them imprisoned banished c. The use of the Ninth Difference If the worship of the first Covenant did hold out Christ to come and the worship of the New-covenant declares Christ to be already come Then it teaches us that to hold out any part of that worship now is to deny Christ to be come and so is Antichristian Now the worships of the two Covenants did differ in many regards As first the worship of the first Covenant was tied to one Nation Psal 147. 19. 20. Also it was tied to one place Deut. 25. 5 6 7 14. 26 27. But the worship of the New-covenant is to be performed in any Nation and in any place of that Nation Acts 10. 34 3. Ephess the 2. to the end of the Chapter Joh. 4. 21 22 23. Answerable to this was the Saints practice Acts 2. 46 1 Cor. 14. 23. When the whole Church is come together into some place saith the Apostle making no difference of places The worship of the first Covenant was carnall and performed in a worldly sanctuary Col. 2. 10. 20. Heb. 9. 1. But the worship of the New-covenant is Spirituall and performed in a Spirituall Sanctuary Phil. 3. 3. 1 Pet. 2. 5. Ephes 2. 20. 21. 22. These things premised it will easily appear what is the reason that many of the people of God do question many things in point of worship As first of all that all the People in a Nation should be compelled to worship for though God did require under the first covenant that the whole Nation of Israel should worship him it was because they were his people in covenant but he hath not taken any other Nation into covenant therefore to force any Nation to worship must have a ground from the first covenant But in the New-covenant God onely requires such to worship him as can worship him in spirit and truth Joh. 4. 23. This makes many think that if it would please the Magistrates to set men free in point of worship there would be more sincerity and lesse hypocrisie in the worship of God As to instance in the publike Fasts the whole Nation is forced to worship as the Nation of Israel was But now under the New-covenant God requiring onely Spirituall worship it is conceived that if all those who have no heart nor no spirituall ability to perform worship were left to follow their businesse in the world which they can do and the work were commended onely to those that would freely offer themselves it would be more pleasing to God being more sutable to the New-covenant and lesse sutable to the Old for it