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 Psâ—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 Exâ—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 baâ—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 aâ—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 Jehovâ—h send away my people or else I will send conjoyned swaâ—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 câ—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 hoâ—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.
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 (a) 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 (b) 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 among (a) Gen. 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 alâ— 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 justifâ—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.
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. Cuâ—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
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 promisâ—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 Concâ—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 2â— 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 delivâ—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
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. Ezâ—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 Terâ—â— 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 Nahâ—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-Morâ—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. Madaâ— and Paâ—as that is the Mâ—des and Persians Darius and Cyrus that sent the Iewes from Captivity Artaaxeâ—xes he hindred the Temple Ezra 4.23 Assuerus Heathen call him Darius Hyâ—taspis the Husband of Esther He hindred the Temple and sought to havâ— 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 â—â—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 Nâ—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 Peâ—â—an Neb 12. whom Alexander over-came III. The Grecians whole Alexander and his posterity and the whole power of Greâ—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 Daâ— 11.7 Antiochus the Great Dan 11.10 Ptol. Philapator Daâ— 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. Luâ—hurus Ptol. Anlaetes Cleâ—patra Antiochus Eupator Demetrius Soter son to Philip. Demeâ—â—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. Â 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 Cyruâ— 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
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 the * Reduce 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 â—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 Saâ—an 2 Cor. 4.4 V. * In all ages for teaching â—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 Gods †The 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 Ì„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 wise * Consider 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 officâ— 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
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 manifesting * Of 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 this †Let 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 particular †The teâ—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 (a) 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 (b) 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
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 conâ—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 â—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 Ketâ—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 Milâ—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
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 (a) 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 omiâ—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 heart-rending 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 baptizâ—lyou with water but the Messias with the Holy Ghost So Daniel goeth to God in Christ who is the true
of Holiest 25. Know then and understand from the outgoing of the word to restore and build Ierusalem unto (b) 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 shall †The 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 the * Not 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 * Epiâ—es 2.14 15.16 Col. 2.14 blotted out and the old enmity between Jew and Gentile †Isa 11. and 60.17 18. Epâ—â—â—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 Zâ—hâ—riâ—h â—â—â—alachi and our Lords fathers and kindred fâ—om Zâ—â—bâ—â—leâ— Mat 1. Lukâ— 3. and the Maâ—â—habean martyrs and so many of Israel as had hope of salvation thought of Jeâ—â—â—â—â—â—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
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 (a) 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 â—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 the †The 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 Râ—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
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 and * In 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 of * The 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
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 Dâ—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 iâ— 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 Gâ—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 â—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
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.â—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 2â— 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