be as plainely made to Abraham Isaack and Iacobâ— their owne persons as it is unto their seed and to all the seed as well as to a part or any one of them and that they of the many nations the faithfull Gentâ—les are of the same seed as well as the faithfull Iewes and heires of the promise together with them according as all the forementioned Scriptures do plainely declare so plainâ—ly as I suppose no man will denie Then I aske whâ—refore or for what cause they should not all receive the same and not any one or part be excluded seeing God is faithfull that promiseth God did covenant also with Abraham to be his God and the God of his seed and this hee established in no plaineâ— or suâ—er manâ—er then he did to give them the land for an everlasting possession as in the same place Gen. 17.7 8. appeareth but if God should faile either Abraham oâ— any of his seed in this respect how did he then keepe his covenant even so of the other Therefore as God will not faile either Abraham or any of his seed to be their God neither will he faile to give them the land of Canaan and all the world besides for an everlasting possession The fourth question Fourthly I aske if the true intent of the promise in the forementioned places be not of an eternall estate in the world to come after the resurrection of the body and end of this world That Abraham Isaak and Iacob and all their seed shall then inherit I say not the land of Canaan only although principally as the Throne and City of the great King but all the earth even to the utmost ends and bounds thereof according to Psal. 37. and Mat. 5. Where it is promised that the meeke shall inherit the earth And as the twenty foure Elders sing in their new song unto the Lamb Christ Iesus saying Thou art worthy to take the booke and to open the Seales thereof for thou wast slaine hast redeemed us to God by thy blood out of every kindred tongue people nation hast made us unto our God Kings and Priests and we shall raigne on the earth Revel. 3.10.11 And who may these redeemed ones out of every kindred tongue people nation that shall raigne on the eaâ—th be but those of the many nations the faithfull Iewes and the faithfull Gentiles which God made Abraham a Father of and Saint Paul saith are heires with Abraham of the world And the promise that the meeke shall inherit the earth doth belong to every meek man as well as to any one of them and so to be fulfilled but it was never so yet in this world Abraham Isaack and Iacob the Fathers of those meeke unto whom the Land of Canaan was promised for an inheritance dyed and inherited not a foote Therefore that God may be found â—â—ue of his word they must all of them inherit it in the the resurrection because here it is otherwise neither is it said they doe inherit or raigne but they shall neither when God promised the land of Canaan unto Abraham and to his seed the earth the world to inherit as in the forementioned places did he meane this present as it is now polluted neither were they so to looke for it as the Prophet Micha saith to them of his time Arise yee and depart â—or this is not your rest because it is polluted It shall destroy you even with a sore destruction Mich. 2.10 But God spake and intended it of the world to come when all things should be new holy and heavenly and so did the Fathers understand and expect it And this doth the Apostle Paul proove from their owne words when they confessed that they were strangers and pilgrims on earth saying And they that say such things declare plainely that they seeke a Countrey And truely saith he if they had beene mindfull of the Countrie from whence they came out they might have had oppertunitie to have returned but now they desire a better Country that is an heavenly Wherefore God is not ashamed to be called their God for he hath prepared for them a City Heb. 1â— 13.14.15.16 In which words the Apostle doubtlesse hath respeâ—t to the promise in Gen. 17.7.8 Where God did establish his covenant with Abrahâ—m to be his God and the God of his seed and to give them the land and so understood both to be of like certainty and continuance and such as are heavenly and eternall And that there was also a Citie having foundations whose builder and maker is God which they looked for upon the promise and that therefore God was not ashamed to be called their God For Abraham well understood it was not for a corruptable countrey or a mooveable Citie in a transitory world as now this is that God called him out of the land of Vr to give him and his seed to inherit but for an uncorruptable unmooveable eternall in a better world and so much doe the very words of the promise expresse in that it saith for an everlasting covenant for an everlasting possession for no corruptable things are everlasting neither are these promises such as shall either vanish or faile And upon the ground of this covenant did Christ himselfe proove the resurrection from the dead against the Saduces knowing it to be most sufficient for the purpose saying Now that the dead are raised even Moyses sheweth at the Bush where he calleth the Lord the God of Abraham and the God of Isaack and the God of Iacob they being now dead when Moyses thus spake which the Sadduces knew and therefore Christ saith unto them God is not the God of the dead but of the living Luk. 20.37.38 Prooving hereby that Abraham Isaak and Iacob must rise againe from the dead and live to inherit the countrey and Citie promised that God may be found true of his word and declare himselfe to be their God for everlasting according to his covenant Gen. 17. Ezod. 3.6 And that it shall be a heavenly eternall estate in the world to come the Lord also manifesteth in his answeâ—e to the Carnall objection of those Saduces a litle before where he saith The children of this world marry are given in marriâ—ge but they that shall be counted worthy of that world and the resurrection from the dead neithâ—r marry nor are given in marriage neither can they dye any more for they are equall unto the Angels and are the children of God being the Children of the resurrection Luk 20.35.36 Where the Lord sheweth plainly that the world to come which the holy Fathers and their seed shall inherit at the resurrection will be such a world as none of the ungodly shall be counted worthy to inherit any part thereof as they doe most parts of this world And to this covenant also had David respect in his Psal where he exhorteth the people of Israell saying Seeke the Lord and his strength seeke his
Christ hath spoken So their blindnesse shall last no longer they shall now see what they reiected and what is come of it according also as Christ said to their fathers for I say unto you ye shall not see me henceforth till ye shall say Blessed is he that commeth in the name of the Lord Mat. 23.39 for every eye shall see him and all tongues shall confesse at this day that Iesus is the Lord to the glory of God the Father as it is written And as touching that living and raigning with Christ for a thousand years spoken of in Revel. 20. of the soules of them that were to be beheaded because they would not worship the Beast nor his Image nor would receive his marke c. which is there sayd to be the first resurrection This being the onely Scripture they make use of to proove a thousand yeares glorious estate of a Church of the Iewes as some would have it or as others of the faith full disceased whom they will have to rise from the dead a thousand yeares before the end of the World and resurrection of the ungodly c. Therefore to remove these opinions and stop all obiections against the cleare truth if possible it may be My â—nswer is in breefe this First they are utterly mistaken in the word Soules because they wil have it to intend bodies as well as soules for although sometimes in Scripture soules only are named when both bodies and soules are meant as in Gen 46.15 and so the 27. verse where it is said All the Soules of the House of Iacob which came into Egypt were three score and ten yet I say it cannot be so meant here my reasons are first These soules which Saint Iohn saith he saw are the soules of men be headed and not of living men but if yee say Iohn foresaw them risen and so names the soule for both my answer is This cannot be the soule may not be named for the body nor with the body in this case as to meane both because the soule of a regenerate man being now alive by faith cannot be said either to dye with the body or to rise with the body neither is there any resurrection of the soule after the death of the body therefore may not be named for the death of the body nor for the resurrection of the body neither is there such an instance in all the Scriptures as to say wheÌ„ a righteous mans body dieth or is dead there is a soule dead although it may be so said of an ungodly manâ— because his soule is alwaies dead spiritually And to say of a regenerate man that when his body riseth from the dead his soule riseth with it is to say a manifest untruth When those Saints rose from the dead at the time of Christs suffering it is not said their soules rose but thâ—â—â— bodies onely as in Mat. 27.52 When Iohn saw under the Altar the Soules of them that were slaine for the word of God Revel. 6.9 He apprehended their bodies to bâ— dead as the text sheweth plainely in that the Soules cryed How long Lord holy and truâ— dost thou not Iudge and avenge our blood on them that dwell on the earth thâ—y being in heaven and it was sayd unto them that they should râ—st a little season untill their fellow servantâ— and their brethrâ—n that must be killed as they were should â—e fulfilled vers. 10 11. neither were the bodies of the first to rise before the last were slaine as the words declare Therefore my conclusion is that the living raigning with Christ and the first resurrectionâ— in this place spoken of is of the soule onely and noâ— of the body and that it beginneth here while the soule and body are togetherâ— as Christ himselfe declareth saying Verily verily I say unto you The â—ower is comming and now is when the dead shall heare the voyce of the Sonne of God and they that heare it shall live Iohn 5â—25 And then afterward speaketh unto the Iewes saying marvaile not at this for the hower is comming in the which all that are in the graves shal heare his voyce and shall come forth they that have done goodâ—â—â—to the resurrection of life and they that have done evill unto the â—â—surrection of condemnation vers. 28.29 Here we see the resurrection of the bodyes of good and band out of the graves are both together in one houre and that the resurrection of the Soules of the faithfull is daily all the time before as hee saith the hower is comming and now is And as touching this first resurrection of the Soule Saint Paule saith Ye are buried with Christ in baptisme wherein also ye are risen with him c. Col. 2. And aagaine If ye be risen with Christ seeke those things which are above where Christ sitteth at the right hand of God Colosâ— 3â— 1.2.3 And the Soule being once risen with Christ liveth alwaies now though his body die or be beheaded and it may truely bee sayd of him to his great comfort even while he is in the body Blessed and holy is he that hath part in the first resurrection for on such the second death hath no power But they shall be Priests of God and of Christ and shall raigne with him I will not say now a 1000 yeares in that manner with out the body because those yeares are almost expired So long a time being past since the first sufferings of Saints for those causes of not worshipping the Beast c. began who had the full time of the thousand yeares before them to come as they whose Soules Iohn saw under the Altar that cryed How long Lord holy and true dost thou not Iudge and avenge â—ur blood on them that dwell upon the earth it is not every Soule a thousand yeares but a thousand for all But this I say unto and of every such soule that he shall live and raigne with Christ untill his commiâ—g in glory And then he shall live and raigne with him soule and body for evermore world without end And this I say further That whosoever hath not part here in the first resurrection let him be sure whosoever hee be the second death will cease upon him body and soule for ever hee shall have no other first resurrection after the death of his body to helpe him or make him blessed and holy As concerning the other things of this twenty chapter and also of the 11. to the Romans before spoken of If the Reader please to inquire for a booke intituled The deliverance of the whole house of Israel from all their captivities he may see in the same the particular matters oâ— both in a more full manner declared which I hope through the grace of God with his diligent observation shall cleare the truth of all these things plainely unto him And now let me a little advise the Reader whosoever he be first that hee would take heede hee have not the word
face continually remâ—mber his marvelous workes that he hath done his wonders and the judgements of his mouth yee seed of Israell his servant yee Children of Iacob his chosen ones he is the Lord our God his judgâ—ments are in all the Earth Be ye mindfull alwayes of his covenant the word which he commanded to a thousand generations Even of the covenant which he made with Abraham and of his oath unto Isaack and hath confirmed the same unto Iacob for a law and to Israell for an â—verlasting covenant saying unto thee will I give the land of Canaan the lot of your inheritance when ye were but few even a few and strangers in it c. 1 Chro. 16. But small reason had David and as little reason had they either the Fathers or the children to be alway mindfull of this covenant if God had not confirmed it sure unto them all even to the thousand generations for an everlasting Covenant ever to endure and that it had not beene heavenly without corruption The covenant was made when they were strangers on earth but when they shall inherit the same they shall be no more strangers but true owners Then shall they worship the Lord in the beawtie of holynesse and feare before him all the earth the world also shall be stablâ—â— that it be not mooved Then shall the heauens bâ— glad and the earth shall reioyce and men shall say among the Nations The Lord raigneth According as David declareth in the same Psalme And that David did well vnderstand this covenant of the inheritance of the land of Canaan to be an eternall inheritance in the world to come he declareth himselfe further unto the People in another Psalme where he exhorteth them also saying O come let us worship bow down let us kneele before the Lord our maker for he is the Lord our God we are the people of his pasture the sheep of his hands To day if ye will heare his voyce harden not your hearts as in the provocation and as in the day of temptation in the wildernesse when your fathers tempted me proved mee and saw my workes fortie yeares long was I greived with this generation and said it is a people that doe erre in their hearts for they have not knowne my wayes unto whom I sware in my wrath that they should not enter into my rest Psal. 95. Where the King and Prophet David doth playnly shew that when God did sweare in his wrath they of Israel that sinned in the wildernes erring in their hearts should not enter into that good Land which God sware he would give to their Fathers as it is in Deut. 1.34.35 God meant most especially and cheifly the heavenly estate of inheritance in the world to come wherin holynesse and righteousnesse rest and peace should habit and abide and God himselfe would dwell with all the holy Fathers and their Seed as in his Tabernacle for evermore for which cause he calleth it his rest and sheweth that they that will enter into it must vnharden their hearts and heare his voyce that is to say repent and believe the promise otherwise there is no entering into it And this doth the Apostle plainly prove mentioning this very same thing to the Hebrewes saying And to whom sware he that they should not enter into his rest but to them that bâ—leived not So we see saith he that they could not enter in because of unbeleife let us feare therefore least a promise being left of entering into his Rest any of you should seeme to come short of it for unto us was the Gospell preached as well as unto them c. Heb. â— 7.8.9.10.4.1.2.3 c. Where he also declareth that every one that hath the faith of Abraham that so beleiveth as He did not onely hath an entrance heere in the Spirit Spirituallyâ— as he saith we which haue beleived doâ— enter and as all the holy Fathers had but also shall hereafter their owne persones soule and body inherit the same really and truely with all the holy Fathers and sheweth that the same rest and entrance into it is preached unto us by the Gospell as it was also unto them by the promise it containing the summe of the Gospell And that it remaineth yet to be expected of all the people of God who are heere so entred by faith Their calling and election being made sure as the Apostle Peter saith For so an entrance is aboundantly ministred unto us into the everlasting Kingdome of our Lord and Saviour Iesus Christ 2 Pet. 1.10.11 For Gods rest eternall is Christs everlasting Kingdome which is to be manifested at his appearing when he shall also judge the quicke and the dead as Saint Paul saith to Timothy For Ioshâ—a did not give the people of Israel that rest but Iesus Christ is to doe it in whom they beleived And of this salvation of Israel inheritance of the Earth and stability of the world doth the Prophet Esay also speake where he having forshewed the shame and confusion of the ungodly and Idolatours of the world which is to come upon them saith But Israel shall be saved in the Lord with an everlasting salvation yee shall noâ— be ashamed nor confounded world without end for thus faith the Lord that created the heavens God himselfe that formed the Earth and made it he hath established it he created it not in vaine he formed it to be inhabited I am the Lord and there is none else I have not spoken in secret in a darke place of the Earth I said not unto the seed of Iacob Seeke ye meâ— in vaine I the Lord speake righteousnesse I declare things that are right Esay 45.14.15.16 So that if Abraham Isaack and Iacob and their seed should not live and inherit the earth If God that made it had not established it so as they should inhabit the same and well therein for ever according to his word Then had he created it in vaine then had he said unto the seed of Iacob all this while seeke yee mee in vaine But the Lord speaketh righteousnesse he declareth things that are right and such as shall surely come to passe in their due time and season Neither hath he spoken in obscurity in darke places or corners of the Earth as if he would not have his mind knowen nay he speaketh plainly and openly to the eares of the people and inhabitants of the world So as the simplest soule through his grace may understand his meaning And for further confirmation that God did not create this excellent worke and Fabrike of the world to destroy it but that he hath established the same and will that it be not movâ—d Consider these scriptures 1 Chro. 16.30 â—sal 78.69 Psal. 93.1 Psal. 96.10 Psal. 14.5 The fift Question or Proposition Fiftly I aske iâ— the deliverance by Moyses and the possession and estate Ioshua gave the naturall Israelites in the land of Canaâ—n which God fore-shewed unto Abraham in Gen.
polluted and so possessed with wickednesse as now it is capeable of so excellent and glorious a creature as shee is and shall be seene to bee in this day of her appearing in glory being now made ready perfectly adorned with all her ornaments as the Bride for the marriage of the Lambe that bought her her Lord and King Christ Iesus And blessed are they that are called unto the marriage supper of the Lambe Now shall this holy citie Hierusalem bâ—ing forth and receive all her children at once even in one day without any more travill or paines as it is written Before she traviled she brought forth before her paine came sâ—ee was delivered of a man child Who hath heard such a thing who hath seene such things shall the earth be made to bring forth in one day shall a Nation bee borne at once for as soone as Sion travilled she brought forth her Children Esay â—6 7.8 So that now when the Lord shall apeare to their joy that were hated and cast out for his names sake And to render recompence to his enemies as in the 5 and 6. verses he said then shall the earth in whose bowels the bodyes of the Saints had slept and whom she had bread and brought up and Sion also their spirituall Mother bring â—orth and receive all their children at once even in one day and she shall remember no more her sorrow for joy that her man-child is borne for so by that name it pleaseth the Lord to tytle her children as also in Revel. 12.5 She shall now bee adorned with them all according as her Lord foreshewed her in the time of her captivity when she complained saying The Lord hath forgotten me my Lord hath forsaken me and hee told her nay he had graven her upon the palmes of his hands and comforting her told her also that hiâ— children should make hast and biddeth her lift up her eyes round about behold shewing her as it were in a vision all her children which she longed for hasting unto her and said All these gather themselves together and comâ— to thee As I live saith the Lord thou shalt furâ—â—â—r loâ—th thee with them all as with an ornament and binde â—hem on â—hee as a Bride doth for thy wast and thy desolate places and the land of thy destruction shall even now be to morrow by reason of the inhabitants and they that swallowed thee up shall farre awayâ— the children which thou shalt have after thou hast lost the other shall say againe in thine eares the place is to straight for â—eâ— give place to mee that I may dwell then shalt thou say in thine heart who hath begotten me these seeing I have lost my children and am dessolate a captive and removing too and fro and who hath brought vp these Behold I was left alone These where had they beene c. Esay 4â— Here the Lord comforteth Sion with her children of the Gentiles that were to bee brought in unto her by the Gospel of Iesus Christ which was to bâ—e preached amongst them by his Apostles and Servants as in the 22 verse appeareth who were to supply the losse of all her other lost children of the naturall house of Israel Therfore now these being all accomplished unto her reioyce ye with Ierusalâ—m be glad with her all ye that love her reioyce with ioy with her all ye that mourne for her that ye may suâ—k and bee satisfied with the brests of her consolation that ye may milke out and bee delighted with the aboundance of her glory for thus saith the Lord Behold I will extend peace to her like a river and the glory of the Gentiles like a flowing streame then shall yee sucke ye shall be borne upon her sides and be dandled upon her knees as one whom his mother comforteth So will I comfort you and ye shall bee comforted in Ierusalem And when ye see this your heart shall reioyce and your bones shall flourish like an hear be and the hand of the Lord shall bee knowne towards his servants and his indignation tâ—wards his enemies Esay 66.10 11 12 13 14. c. The children of Ierusalem are now to sucke and bee satisfied to milke out and bee delighted with the abundance of her consolation and the abundance of her glory c. it is not said with the milke of the principles or doctrine of Christ or forme of goverment and discipline of the Gospel as some would have it or at least expound it and to concerne cheefely their thousand yeares Church of the Iewes Nay the children of Ierusalem being now all accomplished unto her by the word of Christ they shall have no neede of Doctrine or discipline or governours or teachers of that kind or manner any more But the governement of this new Ierusalem shal be peace it selfe her exactors righteousnes it selfe The Lord her righteousnesse and the righteousnesse of all her children he being now personally in the middest of her And salvation being her walls and her Towers the glory of God her gates his praise as it is written of her God himselfe also dwelling with her and with all her Children as in his owne Tabernacle As Saint Iohn heard it proclaimed from heaven as he saith and I heard a great voyce from heaven saying Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himselfe shall be with them and be their God and God shall wipe away all teares from their eyes and there shall be no more death neither sorrow nor crying neyther shall there be any more paine for the former things are passed away And he that sate upon the Throne said Behold I make all things new c. Revel. 21. This Ierusalem is that same which God spake of beâ—ore to the Prophet Esay chap. 65. having foreshewed him this great redemption and salvation of Israel and how all their former troubles should be forgotten and hidden from his eyes and that hee would create new heavens and a new earth c. then saith Bee ye glad and reioyce for ever in the things that I create for behold I create Hierusalem a reioycing and her people a ioy and I will reioyce in Hierusalem and ioy in my people and the voyce of weeping shall be no more heard in her nor the voyce of crying c. verse 17 18 19. And this is the same Tabernacle whereof God spake to the Prophet Ezekiell he having foreshewed him also this great redemption of the whole house of Israel from all their captivities Graves c. to their owne land and saying And they shall dwell in the land which I have given unto Iacob my servant wherein your fathers have dwelt and they shall dwell therein they aâ—d their children and childrens children for ever hereby the way we are to understand by They and their children c. Abraham Isaack and Iacob and all their seede or children of the promise
of God and Gospel of Iesus Christ whereby his Soule and body should live eâ—ernally in respect of persons I meane so as to esteeme or disesteeme that which he shal heare spoken or see written according as the speaker or writer is in place or name of acount in the world But that he would with all carefulnesse and diligence of minde search and inquire into every thing that he heareth or readeth and as he shall finde things cleare to his understanding confirmed to his soule and conscieâ—ce by the word spirit of God to be of God hiâ— truth So to imbrace and keepe them without asking after or saying in his minde or harkning to any that shall say unto him I But who or what is the Authour as if the knowledge of the person place and repute of the Authour would make the matter much better or worse whereas the words matters of a speaker or writer in divine thingâ— especially doe best discover unto the Children of wiâ—edome what the Authour is And Christ sheweth plainly that the fruit whereby his faithfull shall know the true Prophets and the false is their words which proceede from the good or from the evill treasure of the heart and â—aith that men by their words shall bee justified and by their words shall be condemned Mat. 12.33 34 35 36 37. Luke 6.45 And what doth now so prove unto the faithfull the goodnesse of the Prophets and Apostles as their words And secondly my advice unto the Reade is that hee would himselfe betake him to the diligent search and studie of the Scriptures with earnest desire and humble request unto God in his heart to guide and instruct him by his holy Spirit unto the understanding of the same For without all doubt the holy Scriptures of the Prophets and Apostles are the most sure and clearest Preachers of the truth and waies of eternall life that are to be found in the world and such as we may be sure off will not deceive us And let the Reader take heede that his trust or dependance bee not on any man whatsoever though he be never so high in esteeme or take never so much upon him And this I say further unto him for his comfort and incouragement whatsoever he bee if hee can preferre wisedome and understanding in his heart before all things in the world I meane the true wisedome which is from above and shall with his whole soule desire and seeke it at the hands of God hee shall assuredly attaine unto it let him not doubt for so sure as the Lord God which promiseth will not faile of his word if he can and shall so preferre it So seeke it he shall have it Let him not harken or give heede unto any that shall say it is not for you to search the Scriptures and studie them so you are unlearned cannot understand them you have not the tongues wherin they were written c. As if God had promised and tyed the understanding of his word and Gospel of Salvation to those and such like common gifts which men may abound with and perish Nay take heede of these for they speake not the words of wisedome unto you but of falsehood and deceit If they did understand in their heart what true wisedome is and from whence it commeth they would not so speake but would know that God is the instructer and free giver of this wisedome to the learned and the unlearned without respect of persons And that hee hath often times confounded the wisedome of the wise and mighty of the world by weake and despised things as Saint Paul declareth proving it from the Prophet Esay saying For it is written I will destroy the wisedome of the wise and bring to nought the undeestanding of the prudent Where is the wise where is the Scribeâ— where is the disputer of the world hath not God made the wisedome of this world foolishnesse c. And againeâ—Ye see your calling brethren how that not many wise men after the flesh not many mighty c. But God hath chosen the foolish things of this world to confound the wise and the weake things of the world to confoâ—nd the mighty and base things of the world and things which are deâ—pised hath God chosen and things which are not to bring to nought things that are that no flesh might glory in his sight 1 Cor. 2.19 20 26 27. Saint Paul was learned yet these are his sayings Although peradventure some dare be so bold as to say they are now out of daet because they would have it so to be conceived of the people to the end they should not seeke understanding from the Scriptures but depend upon them for instruction and have them in admiration as hath beene the policy and practise a long time of them of the Church of Rome to keepe the people from the Scriptures that they might remaine in ignorance and exalt them in their mindes and honour them as Gods Prophets and their words of errour and deceit as Gods oracles Take heede of such I say for although they doe not like to have any to bee Lords over them in such respects yet they by this shew plainly that they would be Lords over you But howsoever the Lord saith to the humble in heart that he will teach them his waies that his secrets are with them that feare him and that hee will dwell with him that is of an humble and contrite heart And Christ saith Aske and ye shall have seeke and ye shall finde knocke and it shall be opened unto you Nay more Behold I stand at the doore and knocke if any man open the doore I will come in to him and will sup with him and hee with me Rev. 3.20 Here is no excepting of persons though never so poore or dispised never so low of place or calling in the world shepheard clowne or other if he can so seeke the Lord and his wisedome and waies if he can so open he will come in to him he will comfort him and teach him for thâ—â— is nothing under the Suâ—ne wherein the Lord doth takâ— the like pleasure as to bee conversant with men to acquaint them with his waies and truth that they should admire his goodnesse and set forth the same to his praise what honor what preferment what treasure what dignity unto man in this world is like it To be so in account with God that made heaven and earth and beloved of him and to know it to be so as all the holy Fathers Prophets and Saints have done there is no comparison And all this out of doubt is to bee attained God is still the same he can make knowne his love and his waies now as well as heretofore and the time is now come into the world and incoming wherein he will doe it more abundaâ—tly then hath been for many yeares since the Apostles times because he wil now gather in his last fruits he will have his truth knowne and his word truely understood of his people for to that end it is written that they may walke in the light thereof to their comfort and salvation and the praise of his Name Therefore my advice is neglect not so great a treasuâ—e And so I commend him unto the Lord and to the word of his grace for his guidance and protection unto whom bee all honour and praise both now and for ever Amen And so I rest his freind in Chrisâ—â— I. E. FINIS Errata PAge 6. l. 4. for coâ—cerning 1. considering p. 8. l. 19. r. Psal. 5.9 10. p. 14. l. 20. 1. Psal. 114.5 p. 26. l. 3. for words r. workâ—s and l. 6. r. Revel. 2.26.27 p. 28. l. 5. for workers r. workes p. 28. l. 24. for curses r. the â—urse p. 30. l. 1. r. shall be fare away 2 Tim. 4.1 Heb. 11.13 Ezek. 37 12 13. Ezek. 39.28 Ezek 37.14 1 Chron. 16.29 30 31 32 33. Act. 1.6 Luk. 22.20 Psal. 47. Psal. â—â— Ier. 31.35.36.37 Ier. 33.20.21 Deut. 28. Esay 10.22 23. Rom. 9 27â— 28.29 Esay 1.9