name of the Fether of the Son and of the Holy Ghost Mat. 28.19 For there are Three which beare record in Heaven the Father the WORD and the holy Ghost and these three are one 1. Joh. ◠7 Yee worship yee know not what we know what we worship for salvation is of the Jewes but the houre cometh and now is when the true Worshippers shal worship the Father in Spirit and truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in spirit and truth Joh. 4.22.23.24 Jer. 10.1 Heare yee the word which Jehovah speaketh unto you O house of Israel 2. Thus saith Jehovah learne not the way of the Heathen and be not dismayed at the signes of the Heavens for the Heathens are dismayed at them 3. For the customes of the people are vaine for one cutteth a Tree out of the Forrest the worke of the hands of the workman with the ax 4. They deck it with Silver and Gold they fasten it with Nayles and with Hammers that it move not 5. They are upright as the Palm Tree but speak not they must needs be borne because they cannot go be not affraid of them for they cannot do evill neither is it in them to doe good 6. For as much as there is none like unto thee O Jehovah thou art great and thy name is great in power 7. Who would not feare thee O King of Nations for to thee doth it appertaine for as much as among all the wise men of the Nations and in all their Kingdomes there is none like unto thee .. 8. But they are altogether bruitish and foolish the stock is a Doctrine of vanities 9. Silver spread into Plates is brought from Tharshish and Gold from Vphaz the work of the Workman and the hands of the Founder blew and purple is their cloathing they are all the works of cunning men 10. But Jehovah is the true God he is the the living God and an everlasting King at his wrath the earth shall tremble and the Nations shall not be able to abide his indignation 11. Thus shall yee say unto them the Gods that have not made the Heavens and the Earth even they shall perish from the Earth and from under these Heavens God gives raine and he witholds raine Deut. 11.14 Amos. 4.7 Psal 147. Sing unto Jehovah who covereth the Heavens with clouds read Job 36. 37. 12. HE hath made the Earth by his power he hath established the world by his wisdome and hath stretched out the Heavens by his discretion 13. When he uttereth his voice there is a multitude of waters in the Heavens and he causeth the vapours to ascend from the ends of the earth he maketh lightnings with raine and bringeth the wind out of his Treasures 14. Every man is bruitish in his owne †Vaine man would be wise though man be borne a wild asse colt Job 11.12 knowledge every founder is confounded by the graven Image for his molten Image is but false-hood and there is no breath in them 15. They are Unity and the work of errours in the time of their visitation they shall perish 16. * The Lords portion is his people Jacob is the lot of his inheritance Deut. 32. how gracious is this reciprocation See the uses that the Saints should and have made of it Psal 73.16 119.57 Lam. 3. Christ is the portion of the faithfull and they are his portion The portion of Jacob is not like them he is the former of all things and Israel is the tribe of his inheritance Jehovah of Hosts is his name Jer. 23.23 Am I a God at hand saith Jehovah and not a God afarr off can any hide himselfe in secret places that I shal not see him saith Jehovah do not I fill Heaven and Earth saith Jehovah Psal 135.6 Whatsoever pleaseth Jehovah he doth in the Heavens and in the Earth in the Seas and in all deep places vid Dan. 4.34.35 Ephe. 1 11. QVestion 2. What may be learned from these Texts Answ These Scriptures teach us to know the most glorious God in his nature and properties in his works of Creation and providence Also the Unity of his essence and that there is a distinction in the unity of essence by which description wemay plainely see that he cannot be likened to any thing nor any thing made like to him Therefore all Idolls and Images of him are vanity and wicked and are to be abhorred and that he only is to be feared beleeved in worshipped c. And all this will more cleerely appeare by certain positions which may be gathered out of these Texts QVest 3. Which be they Answ 1. These Scriptures teach us that God is a Spirit most perfect and infinite and therefore impossible to be conceived of us as he is in himselfe and therefore we must content our selves with such a knowledge as he hath in his word revealed to us according to our capacity in his names and properties 1. His names are * It is good to observe how the attributes and titles are taken one for the other as Deut. 18.13 Mat. 5 48. So that Elohim Jehovah and Father are all one and so we shall finde in other Scriptures These names titles and properties do expound the proeme of the decalogue and the first commandement and the Proeme of the Lords prayer and the first petition Elohim Jehovah Adonaj Shaddaj Jah Tzur c. which signifie the Mighties the eternall being of himselfe and the giver of being to all things else the Stay of the World the All-sufficient the giver of life and breath the Rock c. these and others are abridgments of the Bible and the Bible a commentary on them 2. His properties some of them are incommunicable and some communicable the incommunicable are simplenesse or unmixednesse infinitenesse eternitie omnipotency unchangeablenesse immeasurablenesse c. no creature hath these 3. The properties communicable are being life goodnesse power wisdome justice holinesse truth mercy c. These he communicateth to his creatures yet they are but in a measure in them as qualities but in God essential in the creatures weak and imperfect but in him each of them is infinite in all perfection and by these things in the creatures which we see and perceive the invisible things of God are understood Some call these names and properties titles and attributes 4. These Scriptures affirme that there is one God and but one for there can be but one infinite and eternall being Creatour and Governour 5. The distinct persons in the God-head are from these Scriptures to be learned the Father the WORD and the holy Spirit Other Scriptures do further direct us how they are distinguished by their order properties an works 1. By their order the Father is the first person of himselfe the Son is the second person only of the Father he holy Ghost is the third person from them both 2. By
their properties Joh 1.14 Joh. 15.26 the Father from all eternity begetteth the Person of the Son the Son from all eternity is begotten of the Father the holy Spirit from all eternity proceedeth from them both These are incommunicable properties in the Persons the Fathers relative property is to beget and not to be begotten and therefore he is the first person in order so for our better conceiving we may say a Person in the God-head is a subsistence or a being considered in his relative property A 3. By their works to the Father is ascribed creation election predestination and adoption to the Son redemption to the holy Ghost sanctification Again the beginning of every action is given to the Father the dispensation to the Son the perfection and consummation to the holy Ghost these in some respects may be said to be communicable properties in the persons The reverend Mr. Richardson Mr. Yates and Mr. Antony Wotton c. Also it must be considered that every title attribute or property that in generall is spoken of the Deity is spoken of and attributed to each person as the Father is Jehovah so is the Son so is the holy Ghost Joh. 12.41 Act. 28.25 conferred with Esai 6.3 to 10. The Father the Son the holy Spirit be one co-essentiall and co-eternall infinite and unchangable c. And so in the attributes just holy good mercifull c. each person is so infinitely and unchangably c. Also in respect of the Creatures the attributes are communicable to each Person as the Son is called Father Esai 9. So it may be said of the holy Spirit who begetteth and reneweth us by the word of truth the Father is our teacher and so the Son and so the holy Spirit the Father sanctifieth the son sanctifieth the holy spirit sanctifieth Therefore it is very usefull to observe two things in the persons their co-operation and distinct manner of working the one is necessary in regard of this that they have the same essence and therefore cannot but co-worke in every thing the other is likewise as necessary because each person hath his distinct manner of subsisting All operation flowes from their essence co-operation from their unity in it and distinct manner from the distinct manner of their subsisting One essence one operation and Three being One must needes work inseparably and one being Three must needs worke in a distinct manner 6 Through faith we understand that the worlds were builded by the word of God that the things which are seen are not made of things which had appearance Ebr. 11. 6 It is the thrice holy Jehovah the Father the Son and their spirit all Three one infinite nature that hath created the heavens and the Earth and Seas and all things in them whether visible or invisible in a sweet dependency of order And He the Eternall Being gave them all their being with perfection of qualities that B was fit for each creature in its order and kinde 7 It is the same everlasting God that in his providence from the beginning to the ending doth in a most holy just wise and mercifull order preserve and govern all things with all their circumstances in the heavens earth seas C Therefore called an everlasting King But this King and D Kingdome is more specially to be understood of the son of God as Mediatour to whom the Father hath committed all authority and power Vt infra 8. The true God being thus glorious and a spirit infinite is therefore impossible to be perceived by our senses or comprehended in the short span of our understanding for hee is like to nothing in heaven earth or seas neither can all the wisest men of the world make any thing like to him but if any think so to do they dote and are follish and vain as Isui 40. and many more Chapters do speake and their images are no Gods E nor resemblances of him but works of errours and lyes They can do neither good nor evill those that make them are like unto them and so are all that put their trust in them And all that worship God by them are F haters of the eternall God and are hated and accursed of him 9 Here it is shewed that Gods worship is cheifly spiritual G and all outward worship otherwise then hee hath appointed is hatefull and abominable and uncomfortable as here and in other scriptures ceremonious and superstitious vanities and makers of images are reproved as bruitish senselesse and hopelesse 10 God being One and none other beside him the supream Governour whose is the Kingdome and power over all things he is only to be feared loved trusted in prayed unto and obeyed therefore he hath given us ten commandements with this entrance That he is Iehovah our H Elohim the Eternall the Mighty God our creator and Redeemer and he hath taught us to pray to him who is the everlasting father from whom all helpe comfort and defence cometh and is to be praysed and glorified in all his workes of goodnesse mercy wisdome justice c. 11 God being a most simple spiritual eternall and infinite Nature It followeth that he seeth at one instant and togegether past present and to come all things in heaven earth and seas There is nothing so invisible to our eyes in any place or so spirituall to our understanding but he seeth every particular Nothing is so secret as the imaginations of our thoughts yet God seeth them Many uses hence an understanding and beleeving heart will make for spirituall obedience and carefull watchfullnesse over his whole man Psal 139. all of it and 119 168. Job 31.4 1 Chron. 28.9 Men not understanding or not beleeving say in heart there is no God or like the wicked in Job chap. 22 and Psal 94. Who say Jehovah shall not see the God of Jacob will not regard But God doth both as the Psalme is notable Secondly Hence a world of outward Christians do shew themselves but Atheists Yea thirdly The godly not seriously and constantly considering this fail much in their sincerity for holy and just obedience 12. Another singular use is for afflictions When wee have any cause of fear wee may be preserved that this passion do not too much assaile us by meditating often wee may be throughly acquainted with I our God his titles properties and attributes both incommunicable and communicable Also of his works of creation redemption and Government in any evill felt or feared we may quickly turn and seek to god and so may not fear above measure as David saith K They that know thy name will trust in thee Psal 9.10 Againe When I was afraid I trusted in thee Psal 56.3 Remarkable also is this in Jehosaphat 2 Chron. 20.12 Also transcendent in those three noble confessors and Martyrs Dan 3.16.17.18 So in all temptations yea in death it selfe These things when they are well graffed and as nailes fastned in our soules will prepare us to contentednesse in all
adverse things But let a man be carefull allwaies to keep a conscience void of offence toward God and toward man then hee shall not need to fear for any sudden fear for the Eternall Being will be for his assurance But an unfaithfull heart of unbeleif cannot tell whither to turn him in affliction and distresse this is manifest in Kain Saul Ishcariot and Achitophel 13. The mighty Elohim the eternall Being hath created and disposed all things in Christ for the good of his Elect. Therefore the Prophets shew that Gods Jesurun portion and inheritance should not be as the Idolatrous heathens and such like blind ignorant sots L They must not learn their Abominations nor to be afraid of any of the signs of the heavens the constellations eclipses or strangnesse of any of the fiery ayery watery or earthly Meteors God hath ever used them as all are his servants for the good of his church and the world and for the destruction of the wicked as in the Flood Sodom Aegypt c. so it is sayd the Heavens fought and the Stars in their course fought against M Sisera Jud. 5. The stars by their influence in their Constellations raised stormes winde raine hail inundations c. Compare with this Job 38.22.23 and Jos 10.11 also Exod. 5. and the troubles of Pharaohs pursute of Israel in the Red sea Exod. 14.24.25 Psal 77.16.17.18.19 meditate on Psal 18. and 28.3 c. and Psal 104. and 148. and 1 Sam. 7.10 and 12.17 and 14.15 and much of Jobs booke ANNOTATIONS upon Chapter 1. In Q. 3. N. 5. The same order of the persons in existence is the same in operation both in the creation and in the new creation or regeneration For the spirit of Elohim first of the Father and Secondly of the son moved hovered or as one may say sate a Metaphor from birds that fit on their eggs on the face of the waters to hatch or bring forth out of that created Chaos all the visible and sensible creatures as it followes in the sixth dayes work As for the other the Love of the Father draws on the sons redemption and their spirit works it up by sanctification c. This is an irrefragable bond of working which the creature cannot frustrate and Jehovah changeth not Eph. 1.2 to 16. 1 Cor. 8.6 2 Cor. 4.4 2 Cor. 13.13 Joh. 5.19 and 14.26 and 15.26 and 16.7 In N. 6. That was fit for each cretaure though the creatures do now groan under corruption yet it is a miracle of beauty that things are placed to be so excellently subservient to each other The baser and inferiour serve the next above them the livelesse serve the Vegetives the Vegitive the sensitive the sensitive the Rationall the Rationall are to serve the eternall Lord God In N. 7. Therefore who is he that sayth that any thing falleth out which Jehovah commanded not From the mouth of the highest proceedeth not the evill and the good Lam. 3 27.38 Broughton reads it Are not two sparrowes sold for a farthing and one of them shall not fall on the Ground without the Father Matth. 10. Is there evill in the City and the Lord hath not done it Amos 3.6 Let us be humbled for our Atheisme that looke so much to second causes God alters times and seasons and over-rules his means as in the plague in 1636. it being most in winterly season And as for fretting and tormenting our selves about events every event is an Oracle of God then no disputing Yea be the instruments what can be it is just wise or a mercifull event and all to his glory Why doth living man murmur a man for the punishment of his sin Lam. 3. Therefore David was in a sweet temper when he sayd I opened not my mouth because thou didst it Psal 39. 2 Sam. 16.10 So then what ever be the second causes yet the most high God ruleth all in all things in Heaven earth sea and in all deep places Psal 135. His providence reacheth as far as his creation We say it raines it snowes it freezeth ir misteth it thundereth it bloweth and that the stormy windes do raise the waves c. We may so speak impersonally for the holy scripture alloweth the Phrase But yet wee must looke and our children must be taught to looke to Jehovah the Eternall Being He sayth to the snow be thou upon the Earth and likewise to the small raine and the great raine of his strength he thundereth he raiseth the stormy winde c. Job 17.38 and Psal 104. and 107. These things should be in us from our infancy that our Faith Fear Love Joy Hope Patience should abound towards him who doth all things by his wise Counsells and for the good of his chosen In N 7. Kingdome Although the Kingdome of God be much spoken of in the holy scriptures yet it hath a more retyred and speciall sence then is commonly thought upon this Kigdome is that mediatoriall Kingdome of Christ and therefore all power in Heaven and Earth was not first given to him in Matth. 28.18 For God hath governed the world by his son ever since Adam lost the government by his fall Gen. 3.15 And therefore it is sayd Jehovah from Jehovah rained fire and brimstone up Sodom and Gomorrah Gen. 19.24 In N. 8. Nor resemblances We ought to be very carefull in prayer c. That we fashion not God in our conceptions to any shape We ought not to thinke of the God-head like sottish heathens or superstitious Papists Acts 17. Esa 40 Rom. 1. Therefore let us helpe our children from the breasts with true knowledge In N. 8. Haters For God saith I will visit the iniquity of Fathers upon the third and fourth Generation of them that Hate mee as in Exod. chap. 20. In N. 9. And all outward worship Selfe-will worshippers are bruitish wights they worship they know not what for all their babling and prating Act. 17. Joh. 4.22 Jeroboam and his Preists thought and taught that they worshiped the true God in his calves but God hath told us that hee worshiped Devils A Papist thinks hee worships Christ when hee kneeles before a golden silvery woodden stony or painted Crucifix But the spirit saith It is the worship of Devills 2 Chron. 11.25 Apoc. 9 20. In N. 10. Our Elohim Meditare ever more of Gods Attributes and properties as a helpe in Prayer and as a meanes to preserve faith and obedience and to prop us against all temptations to sin and when through Weaknesse overtaken by sin meditate on the same This will be a meanes to make us that we shall not conceale or hide our sins For by concealing we disgrace Gods Attributes and properties but by confession we give Glory to Jehovah the God of Israel that he sees us knows us that he is just if he judge and condemn us that he is holy and cannot abide iniquity that he is mighty and able to plague save and deliver And this is a gracious way to
unstable Soules are ever ready for the wolfs mouth a fit prey for the smooth subtil Serpent and his seed People must be constantly admonished weaken Popery weaken all this the Layalans know well enough Turcisme is no mysterie and all the unclean spirits of errour is no mysterie Therefore in few words O ye godly Families study the holy Scriptures they are the Inheritance of all the Israel of God And verily the most faithfull Witnesse hath said and then he spake of the old Testament Ye erre not knowing the Scriptures nor the Power of God Misbelievers know not God Wherefore if ye cry after knowledge and lift up your voice for understanding Prov. â— if ye seek wisdome as Silver and search for understanding as for hid Treasures then certainly you shall understand the fear of the Lord and find the knowledge of God for the Lord giveth wisdome and out of his Mouth in his holy Scriptures cometh knowledge and understanding And this also will follow That no weapon that is formed against you shall prosper and every tongue that riseth in Judgement against you you shall condemn this is the * This is a rich and great heritage Heritage of the servants of Jehovah and their Rghteousnesse is of me saith JEHOVAH Isaiah 54.17 To conclude it is said he that asketh receiveth he that seeketh findeth Mat. 7. and to him that knocketh it shall be opened The secret of Jehovah that is the Misterie of Christ is with them that sear him and his Covenant to make them know it He will cause the meek to go according to right and teach the humble his way Psalm 25. Two or three Directions concerning the reading of the following Dialogue First read the Text of it often to see how things in the course of the Bible follow one another then the margins at your leasure for explication 2. Let none be discouraged at the largenesse of this Dialogue for it is not intended that children or any should learn it without book but the substance of it they will have in their minds before they be aware For 1. Hereby a faithfull mind that hath his wits exercised in the word of righteousnesse will often in a day runne over all the Bible in sundry varieties if he mark the Chronologie and the chief persons in the Genealogie for by marking the times and the persons that lived in those times he will remember their stories as it is common to do in worldly affairs 2. I have not cited every verse to the chapter I mention because I would have the Reader to mark the coherence of things the better and though the verse be not named yet some part of the chapter is expressed and you are to remember that the holy Apostles when they cite a Text they name onely the Prophet or more generally the Scripture not naming the Prophet Rom. 9.13.15 17.25 1 Pet. 2.6 c. c And observe that Speech John 15.25 The Psalms are called their Law that term hath deep Meditation for the term Law comprehends all the Scriptures and the Doctrine of salvation by Christ and that saying of James 4.5 Do ye think that the Scripture saith in vain the spirit that dwelleth in us lusteth to envy but there is no one particular Text in all the Bible that hath those words and yet the whole Book of God and I think every particular Prophet doth shew this corruption of our nature that the Spirit that dwelleth in us lusteth to envy And where the verse is cited you may misse of that edification which you may attain unlesse you mark the scope for the holy Spirit doth in divers verses drive to one chief Conclusion therefore you must consider many verses and it may be the whole chapter before you find the true sense of a verse I will not excuse my want herein in not citing every verse But beloved all my labour is to gain this of you to delight in all the Blessed Book of God And if this effect be attained I shall think my labour well bestowed and out of this desire I hope it may come to passe I may be encouraged to do you further service E.H. CHAP. I. OF the UNITY of the GOD-HEAD AND TRINITY of PERSONS Also of their Properties and Workes QVestion I. What Scriptures do shew the Vnity of the God-head and the Trinity of Persons with their properties and workes Answ very many of which I will propound only some to consideration Deut. 6.4 Heare O Israel the Eternall our God the Eternall is One. Gen. 1.1.2 In the beginning * If the knowledge of God in Trinity had not been the ground of life God would never have declared himselfe to us in the plurall number for his eternall wisdome fore-saw what warrs would come for that betwixt Jewes Turks and Arrians and his true faithfull ones and God the God of peace would never have placed a name pluâ—all in his first Scripture but for peace to life to the fallen Sons of Adam Elohim God 's he created the Heavens and the Earth And the Earth was without forme and void and darknesse was upon the face of the * The Spirit of Elohim is sometimes called the Spirit of God the Father 1. Joh. 4.13 Apoc. 11.11 and sometimes the Spirit of the Son Gal. 4.6 Rom. 8.9.1 Pet. 1.11 because it proceeds as well from the Son as from the Father Joh 14.16.26 compared with Joh. 16.26 deep and the Spirit of Elohim Gods moved upon the face of the waters In the beginning was the WORD and the WORD was with God and the WORD was God the same was in the beginning with God All things were made †Aâ—â— things were created by him and for him Col. 1.16 consider that Gen 1. 2. shewes that and all the rest of the Bible shews this by him and without him was made nothing that was made In him was life and the life was the light of men Joh. 1.1.2 And Elohim said Let US make man according to OUR Image Gen. 1.26 And Jehovah said The man is become as one of US Gen. 3.22 And Jehovah came downe to see the City and Tower and Jehovah said let US go downe Gen. 11.7 And it came to passe when they Gods Elohim caused me to wander Gen. 20.13 He built an Altar there and called the place El-Bethel because there they Gods appeared unto him Gen. 35. 7. But none say where is the Puissant my Makers Job 35. see Braughton on Job Let Israel rejoyce in his Makers Psal 149.2 Thy Maker is thy Husbands Esa 54.5 Remember thy Creatours Eccl. 12.1 By the WORD of Jehovah were the Heavens made and all the hosts of them by the SPIRIT of his mouth Psal 33.6 I am with you saith Jehovah of Hosts with the WORD by whom I made a covenant with you when yee departed out of Egypt and my SPIRIT remaining among you that yee should not feare Hag. 2.5 Go and teach all Nations baptizing them in the
Floud Gen. 26.5 Answ Sem Arphaxad Selah Heber Peleg and the rest of the godly Fathers and their faithfull posterity to the dayes of Terah and Abraham QUest 5. Was there any that contemned and apostated from the God of Shem and his true religion Answ Yea Cham and Chanaan and Nimrod the grandchild of Cham drew away many of the sons of the open or visible Church to despise Christ in Shem sirnamed Melchisedeck who was ordained over them King and Preist who governed in Justice and peace so that there was a great apostacie of Sems own families Japheths and Chams QUest 6. Shew further how this apostacy went on Answ The outward glory of the false church was so great that some of the Fathers of the holy line as Terah and Abraham fell to the idolatry of Nimrods Kingdome Jos 24. But they being called repented Gen. 11. QUest 7. How did Christ break and bruise the seed of the serpent for their enmity and wickednesse that would not bave him to reigne over them Answ I. With his unspeakable severe judgements for even those families for despising the faith were excommunicated and cut off both Father and child from being of the houshold of God by the confusion * So Judah for despising the faith were plagued by a Nation of a strange tongue Deut. 28 49. so the world by the man of sin 1 Cor. 14. mind seriously Jer 44 26. of tongues and so were No-people and foolish Nations by being estranged from the life justice and peace of God in Christ that they did not hear nor see the light of his truth for two thousand years but followed Divells the Prince of the darkness of this world in endlesse and lawlesse Idolatries and of all the miseries that befell them they in speciall lost the Sabbath which would have kept them in the faith of the creation and redemption And let this sinke into the hearts of all men that all men ever were and will be Atheists or Idolaters that Christ speaks not to in their owne language by his holy law and to this answer ever seriously minde 2 Joh v 9. II. From these dayes the wrath of God was revealed from Heaven against them for their ungodlinesse and unrighteousnesse by wars and commotions and suffered them to walke in their own wayes by giving them up to a regardlesse mind and to the power of grosse darknesse and wilfull ignorance and to their hearts lusts and vile affections c. c. QUest 8. What benefit had the godly in Sems Tents and house by cleaving to the faith of Gods Elect Answ Through faith they obtained good report with God and confessed that they were pilgrims and strangers in this cursed world wherefore God was not ashamed of them to be called their God and accounted that the world was not worthy of them And as he promised builded and prepared so they hoped for an heavenly City and Country And Sems Tents had this glory that all the while that those families were cut off the hidden mystery of godlinesse was carefully kept in his Tents and house and the Hebrew Tongue also as all the old Testament doth witnesse QUest 9. Then the Prerogative of Sems Tents did not alwaies continue Answ No When the God of Shem tooke mans nature of the seed of the woman and gave his life a Ransome not for the Hebrewes or Jewes only but for the Heathens also Then that he might raigne and judge the world in righteousnesse he turned the curse of tongues to preach to and perswade all those families to obey the same faith from which their forefathers had apostated even to the Religion of Shems Tents QUest 10. How and to whom was the Revelation of the mystery of Christ continued to be revealed after the blessing to Sem Answ In the promise to Abraham that Christ should come of him according to the flesh QUest 11. How many yeares are from the floud to the promise made to Abraham Answ Foure hundred twenty seven yeares and so from the promise to our first Parents whom the Serpent murdered unto the promise to Abram given presently upon the death of Terah whose faith the Serpent corrupted to flames of Idolatry are years two thousand eighty three QUest 12. How many Chapters of Genesis are contained in those 2083. yeares Answ The eleven first chapters and also part of the first chapter of 1 Chronicles and also Luke part of chap. 3. Note that all the rest of the holy scriptures doth not containe so many yeares for the writing of them A breife summe of the former Questions and Answers JEhovah our God Jehovah is one the Father the Son and the holy spirit be one coeternall and co-essentiall The Son is called the word by the word the Father made the world and by the spirit beautified the heavens And because the word would become flesh the world was made to serve once Adam the first The Angells that grudged at that fell for ever and deceived Adam and made him dead in sin and brought him to be dayly turning to dust untill hee dyed And for him the whole frame of the creation was pronounced corrupt but after divine Revelation he beleeved that Christ made of a woman made under the Law God being in him to reconcile the world unto himself should give him free forgiveness for justification by faith and renew the inner man in knowledge holinesse and righteousnesse and raise up his body and make a new world by his power Whereby he can subdue all things to himselfe All faithfull travailed in soule to have Christ brought forth to the knowledge of their posterity that all might know that all this world was made obedient to a man at the first which man fell from God his first day and then God opened his counsell that the Son eternall would be made man of a woman to destroy the works of the Angells that fell who all are collectively Satan Satan brought Adam to loose the life of his soule and his body to death and dust and all this world to corruption Christ kindled light in Adams soule and after 930 years heavinesse for sin took it to his joy and will raise up his body and make a new world that all men who will receive the abundance of Grace of free forgivenesse for justification may reigne by Christ and all who will not regard this mercy so clear as the sun they all by Adams fall dead in sin shall be damned for ever with the Devills This is the travell of the christian minde speech of this full of joy is in all the books of the old and new Testament Or thus The summ of the Bible is short how of Gods eternall counsell the world was made for man because the son of God by whom he made the world would be a man to give life to them that rested in this wisdome *** All this dialogue will evidence this or doth desire so to do * The faith of Gods elect in
Christ when the vessel was let down from heaven Acts 10. they and their children were equally stated in all those glorious priviledges of Israel Eph. 2.11 12 13 14. Let Anti-poedobaptists consider it and hence forward call not your children common or unclean and do not reason against the comforts of your selves and children where the merciful Lord God gives you no warrant so to do nay is it not a daring speech against God and his covenant to say the infants of believing Gentiles are common and unclean whereas Christ saith they are clean and holy 1 Cor. 7. Ibid. N. II. without God in the world Compare just divine severity When the X. tribes had revolted from Davids house and the religion of the Temple They were almost in as bad a case for salvation as the heathens Observe Ephes 2.12 c. It shall be further noted hereafter that it may be deligently marked Quest 14. and Answ From the Angel Jehovah Be carefull to observe how Christ is called Angel and Iehovah Exod. 3. and in many other places Also in Exod 23. mark this speech Behold I send an Angell before thee to keep thee in the way and to bring thâ—e into the place which I have prepared Beware of him and obey his voice provoke him not for he will not pardon your transgressions for my Name is in him He is the express Image of the fathers person Hebrewes 1.2 3. confer Matthew 17. 5. Iohn 12.47 48 49 50. All the Churches of the New Testament should hear him what he by his Spirit saith to the Churches And the seven golden Candlesticks felt his hand as heavy as the Golden Candlestick of Israel both provoked him and both felt he was a consuming fire Ibid. Plagued by enemies on every side Among many particular evils that Israel was plagued with note this that false religion brought penury and was the decay of liberty of trades and commutation of civil commerce c. Jud. 5.6 7 8.1 Sam. 13.19 corruption in religion and trouble of State ever go together Then was War in the Gate Jud. 5. The State of the Common weal commonly followeth the State of the Church Princes in all their Governments should so mannage their affairs in righteousness temperance and godliness to be a Commentary on Psalm 2.10 11 12. and let them remember Davids last words 2 Sam. 23.3 4 5 6 7. Mr. Fox in Acts and Monuments towards the later end of Henry the seventh hath a worthy speech concerning this CHAP. VI. With Questions Answers and Annotations on them How Redemption was taught unto David and others QVest 1. Declare further how God opened the mystery of his will for mans Redemption in after times Answ Christ was promised to David the sweet Psalmist of Israel who in holy Psalmes taught his people the histories past and the prophecies to come which draw unto Christ and his Rest for mans Redemption as if the matters were present And in those dayes and after the brightness of Christ in holy prophesies doth so plentifully shine that they cannot here be conveniently abridged QUest 2. and Answ The Psalms and Prophets are indeed a most sure word of prophesie and a glorious light enlightning the eyes to see the Person and Office of Christ the Morning Star according to the promises to Hevah and Abraham Therefore now onely express a few texts how the Saints of the old Testament professed experimentally the doctrine of the apostasie of our first parents and of the promises Answ Psalm 51. ver 5. Behold Joh. 15.14 2.5.4 5 6. I was born in iniquity and in sin did my Mother conceive me Ver. 7. Purge me with Hyssop and I shall be clean wash me and I shall be whiter than snow Ver. 10. Create in me a clean heart O God and renew a right spirit within me Ver. 11. (a) Confer this verse concerning David with Cains murder and excommunieation from Gods presence and terrour of conscience Gen. 4. Cast me not away from thy presence and take not thy holy Spirit from me Ver. 12. restore to me the joy of thy salvation and uphold me with thy free Spirit c. Psalm 130.3 If thou O Jah shouldst mark iniquities O Lord who shall stand Ver. 4. But forgiveness is with thee that thou mayest be feared Psal 143.1 Hear my prayer O Eternal give ear to my supplication in thy faithfulness answer me and in thy righteousness V. 2. And enter not into judgement with thy servant for in thy sight shall no man living be justified Psal 32.1 Blessed is the man whose transgression is forgiven whose sin is covered V. 2. Blessed is the man unto whom Jehovah counteth not iniquity and in whose spirit there is no guile V. 3. When I kept silence my bones waxed old through my roaring all the day long V. 4. For day and night thy hand is heavy upon me my moisture is turned into the drought of summer V. 5. I acknowledged my sin unto thee and mine iniquitie have I not hid I said I will confess my transgression unto the Lord and thou forgavest the punishment of my sin Gen. 15.16 And he believed in Jehovah and he counted it to him for righteousness Hab. 2.4 Behold his soul which is lifted up is not upright in him But the just shall live by his faith Psal 22.4 Our father 's trusted in thee they trusted and thou didst deliver them V. 5. They cryed unto thee and were delivered they trusted in thee and were not confounded Esay 26.3 Thou wilt keep him in continual peace whose minde is staid on thee because he trusteth in thee V. 4. Trust ye in Jehovah for ever for in Iah Jehovah is the Rock of all ages Jerem. 17.7 Blessed is the man that trusteth in Jehovah and whose hope Jehovah is V. 8. For he shall be as a tree planted by the waters and that spreadeth out her roots by the river and shall not see when heat cometh but her leaf shall be green and shall not be carefull in the year of drought neither shall cease from yielding fruit Hab. 3.17 Although the fig tree shall not blossome neither fruit be in the vine the labour of the Olive shall fail and the fields shall yield no meat the flock shall be cut off from the fold and no heards in the stalls V. 18. Yet will I rejoice in Jehovah I will joy in the God of my â—alvation V. 19. The Lord Iehovah is my strength and he will make my feet like hindes feet and he will make me to walk upon mine high places Psalm 66.18 If I regard wickedness in my heart the Eternal will not hear my prayer Psalm 103.1 Bless the Eternal O my soul and all that is within me bless his holy name V. 2. Bless the Eternal O my soul and forget not all his benefits V. 3. Who forgiveâ—h all thine iniquities who healeth all thy diseases V. 4. Who redeemeth thy life from destruction who crowneth thee with loving kindeness and tender mercies
hyssop and he that sprinkleth the conscience for justification and sanctification as St. Peter taught the circumeision 1 Pet. 1.3 and St. Paul in the Epistle to them Heb. 9. and 10. So David confessed he was a Leper and unclean spiritually crying to God to be purgâ—d and cleansed as Lepers and other unclean were purified Levit. 14.6 Num. 19.18 By this we see they had knowledge what the Ceremonies meant and the Law was written in their hearts and so their mindes and on the Table of their heart Prov. 3.3 7.3 and none but God could so write it and this was from his covenant in Christ he being their God also this shewes they had expounded of the Law The Modern Jews could say and they had it from their ancient Elders and an excellent saying it is What Aaron did on earth Michael that is Christ did in heaven But yet they should go one point of faith further That every Sacrificer must be taken from among men to teach us to believe that the Son of God should take mans nature to end Moses and to be a sacrificer for ever Heb. 5.1 2. c. But they doubted and said Who can go up to heaven to bring Christ down to dwell in our Tabernacle and who can go to the deep of the earth to bring Christ frâ—m the dead They believed not JESUS to be Jehovah and by the Godhead to raise the manhood and that God was in Christ reconciling the world unto Himself not counting their trespasses to them and that he made him to be a sin-offering for us who knew no sin that we might be made God the Fathers righteousness or justification pardon forgiveness freedome and atonement in Him Upon Psalm 143.1 Hear my prayer O Eternall As it was observed at the beginning that each comfort comes to us by way of free promise and covenant unthought of and undesired on our part so it is in this duty of prayer helped us in the duty and promised in the Mediatour to hear us Psalm 50.15 Gen. 46.1 Ephes 2.18 we could neither know what to pray nor had the face to look up to God But this through the work of the Spirit makes the saints them of the old Testament as well as we of the New as Ephes 2.18 19. weeboth to utter their Groans and sighes to the God of Covenant Whatsoever ye shall ask the Father in my Name he will give it you John 16. In all thy waies acknowledge him and he shall direct thy waies Prov. 3. By faith in Christ Habel drew near or came to God in assurance of acceptation Heb. 10 22. 11.4 A promise believed most lively stirreth up to prayer 2 Sam. 7.27 Dan. 9.1 2 3 c. Ezek. 36.37 Gen. 32.9 The unchangeableness of Gods counsels and the stability of the promises yea and the fruits of our Lord Christs death do not dispense from the duty of prayer yea they are wrought for our good by his ordinance Num. 16.46 47. Quest 3. and Answ The Spirits illumination The Spirit enlightneth the eyes of the understanding experimentally to know the mystery of God who is the Father and of Christ It convinceth of sin and uncleanness abaseth all our righteousness sheweth the fountain for washing of guilt and filth sealeth reconciliation in the assurance of justification and adoption frameth the foul a new Creature to humble filial and sincere obedience and invocation it recovereth from-salls and comforts in affliction and carrieth the heart aloft in praises and thanksgivings c. Quest 4. and Answ N. 1. From the first Adam By one man sin entred into the world in whom all men have sinned Rom. 5. Mark there the sweet comparisons of the first and second Adam Again that which is born of the flesh is flesh and that which is born of the Spirit is Spirit John 3. Every man is born an ignorant Ass-colt born an Atheist and Idolatour born of a false worship an hypocrite a blasphemer and a profaner of Gods Name and Worship forgetfull and unmindeful and slighting Gods sanctified time of Worship born with a stubborn spirit against the duties of all religions born a murderer an adulterer a thief a false accuser and slanderer a covetous uncontonted person In all things the thoughts of mans heart is evil from his youth Therefore the Spirit testifieth that wear all born dead in sin and children of Wrath by nature But alasse How dully do we thinke of these things Ibid. N. 1. Became a second Adam David looked to the Tabernacle God would rear not such a one as was made with hands but from the similitude of that which was on earth he looked to the heavenly thinge themselves Faith did evidence to him things not seen David saith to God in Christ reconciling the world to himself wash me So the Apostles shew this washing and cleansing as from him that is from the beginning but manifested to be a second Adam to be seen selt and handled even for this great mercy 1 John 1.7 Apoc. 1.5 Tit. 3.5 1 Pet. 1.2 Ibid. N. 2. repair the lapses and decayes The just man falleth scaven times a day but he riseth again God will uphold that he shall not fall finally and David prayed for upholding Psalm 37.24 51.12 Pro. 24 16 and God doth uphold us in all our temptations that there will be an issue out of them Psalm 73.23 1 Cor. 10.13 N. 3. wâ—harawing or with holdâ— How much more shall the bloud of Christ who through the Eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Heb 9 14 10.22 1 John 〈◊〉 20 21. N. 4 According to the Law We most hence learn to undervalue our best abilities and to be humbled for our exactest performances Therefore Christ ordained sacrifice for the sins of their holy offerings Deut. 16. And that the High Priest should bear the iniquity of their holy things which the children of Israel shall hallow in all their holy gifts Exod. 28.38 And the Saints were sensible of this confessing we are all unclean and that all our righteousness is as filthy raggs Esay 64.6 if the best man dare not justifie his actions his actions cannot justifie him the most regenerate doth not what he would and should Rom. 7. a godly man sees cause to hate somewhat he doth in his best actions The Law of Christ Exod. 20. is more spiritual than the best man If we condemn our selves we justifie the Law that it is holy just and good N. 5. That it consisted in transgression forgiveness By the grace of forgiveness we stand justified from sin or we stand being made free from sin the Law maker may forgive sin and so doth but yet in the Mediatour and so we may stand Then being justified by faith we have peace toward God through our Lord Jesus Christ Rom. 5 1. This verse yea all the chapter is but an inference from the former doctrine in chap 3. of
7.9 10. Hebâ— 11.32 33 34. Psalm 22. 4 5. Psalm 49 It is said the godly shall enter into peace Esay 57.2 Then none of Gods family were in any Popish purgatory or in any popish Lymbecks the cursed heathenish dotages of Virgil and Ovid. The Pit-bread Locusts had Sun and aire much darkned when they knew not whether mans soul ascended or descended and whether the soul goeth to heaven or Gehenna to joy or torment marke diligently Ephes 1.12 13. for these words that we in whom ye c. Quest 3. and Answ The Kingdome of David The revolting from the house of David and the Religion of the Temple these two transgressions were the foundation of all other sins in the Church and State of the ten Tribes Hosea 10.10 They forsook the Tent Tabernacle or Temple of Jehovah and went to their own Tents and Gods and then followed murders slaughters oppressions c. c. Ibid. Jaroboam the man of sin Ephraim broken in judgement willingly walked after the commandment of Jeroboam Because Ephraim made and instituted many Altars to sin Altars shall be to him sin They had enough of their own counsells Psal 81. Ezek. 20.25 Christ will not be found neither do spiritual blessings come to us but in the spirits way the conduits of Christs own Ordinances they only work a transformation Rom. 12.1 2. Ephraim provoked Christ to anger most bitterly 1 Kings 12.28 and chap. 15. Hosea 8.11 2 Cor. 3 3. Gal. 3.5 Hosea 12. Mich. 6. uls Israel the harlot Aholah by breaking Wedlock moved Christ to jealousie and in time corrupted Judah by their counsels and made her Aholibah So Rome is called the great Harlot and the mother of Harlots that corrupted and seduced the Churches by her sorceries and made them harlots Ezek. 16.38 Apo. 17. As Jeroboam so the Pontificalitie is called the man of Sin that made all the world to sin 2 Thess 2. Apo. 17. Now the harlot and foolish woman the ten Tribes babbles loud and disputes smoothly and subtilly against Judah as if Wisdom and Truth were with them Prov. 9.13 14 15 16 17. so doth the woman-Whore of the seven Mountain City plead and write against all reformed Churches that have come out of Babel as the godly in the ten tribes forsook the Communion of the Calves of Dan and Bethel 2 Chron. 11.13 c. Ibid. and to worship his Devils They sacrificed to Devils not to God Deut. 32.17 Christ by Moses prevented the pretensed counsels of idolaters Jeroboam he pleaded he had not forsaken God but that he worshipped God that brought Israel from Egypt But the same spirit that spake by Moses calls his Calves Devils 1 Kings 22.28 2 Chron. 11.15 Quest 4. and answ Jeroboams house did and so Baasaes All that go to her return not again neither take they hold of the waies of life Pro. 2.19 For great toyl they took family after family to maintain the faction of Jeroboams iniquity But God swept them all away as dung till all was gone Prov. 5.9 10. 1 Kings 14.10 They perished in their waies and courses against the Kingdome of Christ as David foretold Psalm 2.12 Quest 5. and Answ Moved him to jealousie They fretted Christ their husband humanitus dictum and brake his heart with their whorish hearts and eyes Ezek. 6.9 and 16. all of it and so the twentieth and three and twentieth chapters Judah the harlot Aholibah she followed idols horses money wealth pride and their lovers she wearied her self with these lyes and vanities Ezek. 23. 24 Jer. 2.18 19 20. false religion and earthly confidence must go together But see sincerity needs none of those poor refuges Psalm 20. read Esay 2.6 7 8 9. 29.13 with chap. 30.1 2 3. and good Kings must not greatly multiply horses nor money nor bring their people back into Egypt Deut. 17. Princes are not wise nor learned that either lead not their people out of Rome-Egypt or that would reduce them thither Rome is called Sodom and Egypt for filthiness and cruelty Apo. 11. Ibid. With their vanities Dreams and Precepts of men a policy of Satan and the lying spirits his Angels to make men forget the Law of Jehovah and his sincere worship when the precepts of men were urged in or for Gods worship the Patrons of these things caused the holy Teachers to be prisoned in secret corners or they were forced to hide themselves in secret corners from the tyranny of such wise understanding prudent prophets and Seers such deep heads that were able to add to Gods word yea that would hide their counsels from Iehovah their breath and being They turned things up and down if one project took not they tryed another if not that then a third So Haman cast Pur not considering Iehovah saw them and that he would dash all in pieces like a potters vessel see the other pranks of these sleepers giddy blinde staggering and wonderful ignorant in the things of Christs Kingdome but expert in cogging and craft to polish and maintain mens precepts These evils came from the apostasie of Israel and from the plots and projects of Omri of him more anon Who would think such men to have been in the state of Judah Ibid. 5. Quest and answ The great High counsel c. Esa 5.19.23 8.18 28.14 29.19 20 21 30.8 9 10 11. 57.3 4. Psal 82. Amos 2.6 12. 5.10 11. Mich. 3.1 2. 7 5. Ezek. 8.11 and 11.2 Then said he unto me Son of man these are the men that devise wicked Counsel in this Citie c. So Christ and his Apostles and disciples were signs and wonders to the State of Israel so it was in after times Acts 13.40 41. and to this day The State of Judah shed much innocent blood in the daies of Manasleh which Christ would not pardon Quest 6. and Answ Testified to them They called for fruits from the husbandmen of the vineyard to the end of the Seavensy Seavens but when they had killed the heir the vineyard was let out to the Gentiles Esay 5. Neh 9.26 Jer. 7.25 Mat. 2â— 33.34 35 c. Ibid. Chariots and Horsemen of Israel The Ordinances of Christ are drawn along by holy prophets He tideth on prosperously with truth meekness and righteousness and terrour Psalm 45 3 4 5. And Christs Chariots and his horsemen were the strength of their State Psalm 20. yet David and the Godly Kings neglected not outward means 2 Sam. 8.4 They that endeavor for to deprive our Land of Godly and able Teachers are as treacherous to our Land as they that would endeavour to set on fire the Navy Royal. They that would not have a godly able teaching Ministery would have our Land to be as the State of the ten tribes 2 Chron. 15.3 Ibid. Samuels and Elias Samuels memory shall be blessed in the Church for ever for advancing holy learning by erecting schools of Prophets a worthy president for all godly Commonwealths They are possessed with
satanical and Julian fancies that would not have Schools of Prophets Christ will curse such and their posterities Quest 7 and Answ blessed protection Upon their glorious faith was a defence and the last speech of Moses was made good through all their State while they hold their glory Deut. 33 26 c. That Scripture is full of heavenly joy to all Christian States that hold the faith of Christ sincere Esay 4. Where this glory is seated there shall be a defense Blessed hast thou been O England who is like unto thee O people saved by Jehovah from the â—eed of the Serpent sundry times but especially in eighty eight and in the Gan-powder plot and in 164â— c. Ibid. Written word The sweet blessed Scriptures are to make Kings and Common Weals wise and learned that the wrath of Christ burn not up their States and in special the books of Kings and Chronicles with the prophets of their times are for instruction to Christian Kings and polities in many things of State but chiefly to take heed how the true Church doth tamper with the false and apostate in treaties and affinitie Psalm 2. 2 King 22. 2 Chron. 34. 35. c. The holy Scriptures will yield more fundamental conclusions and sure rules for government then all the Machiavels in the world Quest 8. and Answ Aholah for their apostasie Our blessed gracious and merciful Lord God doth never cast off his people till they have first cast off and contemned his word for then idolatry will begin and all ungodliness and unrighteousness like a torrent will follow Then will God hisse for a flie and a Bee What Prince is able to keep a flie or a Bee from comming near his Court yea or into his Chambers and Excheqâ—ers God is as able to bring an enemie even of their lovers to enjoy and possesse them See the stories of Râ—choboam Ioram Ioash Amaziah c. 2 Chr. 12. 21. and 24. 25 And Pharoah with all his wisdome and multitude Ezek. 29. and 30. and 31 c 32 could not prevent Nebuchadnezzar from his spreading his royal Pavilion near his Court Gate Jer. 43.9 10. and who caused that the Babylonian Princes sate in the Gate of Ierusalem but the Lord Iehovah the God of recompenses Jer. 39. Esai 42.24 Esay 5.26 7.18 Pro. 13.13 Jer. 6. 7. 2 Kings 22.13 Ibid. N. 1. and gave them over to the lying Spirits Wo to them saith God when I depart from them then followed a secret dedication of them to devils transferring his right of them to idols Ephraim is joined to idols Let him alone Hos 4.17 Acts 7.47 1 King 22.23 Psal 81. Ezek 14.9 and so 2 Thess 2. Apoc. 16.13 1 Tim. 4. Ibid. N. 1. To walk in their own Counsels Ezek. 20.25 Psal 81. 2 Kings 17.8 Hos 10.6 13.1 Observe Mich. 6. ult Salomon fitted many Proverbs and told them the words of the wise do bear grace and that the words of the fools of the ten tribes and of Judah also would be foolishness and wicked madness to swallow them up Eccles 10. Behold still how Christ the Corners stone was rejected and became a stone of offence to both the houses of Israel as Esaias and David had told them Psalm 69.22 Esay 8.14 and 28.16 and so is ever to all that will not receive him in the way of his own ordinances and mark how these texts are pressed by our Lord and his Apostles in the Acts Evangelists and in the Epistle to Rome and 1 Pet. 2. and this is written for us Rom. 15. confer Esai 6.9 10. with John 12.40 Acts 28.26.27 c c. Ibid. N. 1. Could not live the life of a State c. Observe how the Holy Spirit compares the dead State of the ten tribes being in Apostasie with the apostasie of the families 2 Chron. 15.3 with Ephes 2.1 to 12. Dead from a Church life Hos 13.1 false worship breeds atheism and corruption in manners heresie frets like a gangreane and such Authours and fautours wax worse and worse The ten tribes were without the true God by their apostasie and so the heathens were atheoi atheists without God in the world and note that speech of Asa King of Judah was spoken of Israel before the idol Baâ—l was brought into Israel 2 Chron. 15.3 Ibid. 8. Quest and Answ N. 2. He did pour out his fury God was angry for the provocation of his sons and of his Daughters Deut. 32. Gods four sore judgements followed Aholah and Aholibah for their backslidings Ezek. 14. and the Earthquake in Amos 1. had in Israel its events Jeroboam the second his son was two and twenty years in getting his Fathers Throne such trouble in State all plagues and curses Levit. 26. Deut. 28. came on them not for breaking a Covenant of Works but for accounting Christ and his Kingdome Anathema They did as all apostates do loath his word they abhorred his Statutes they obeyed not the Son of God the Angel of Gods presence as Mediatour and so had not life John 3.35 36. they served not God in their spirits in the Gospel of his Son He that hath not the Son of God hath not the Father 1 John 5.12 2 John 9. and so come all plagues and curses on men Let the wilde Olive branches fear Ibid. Vpon them famine pestilence Famine and Pestilence are chiefly the Plagues of the meaner sort and the sword is the plague of the rich Ezek. 21.14 when the heavens dealt with the subjects Levit. 26. the Governours felt the other The spirit of Christ hath long and wonderful patience afore the sword cometh Lev. 16 23 24 25. then the sword doth avenge the quarrel of Gods covenant not a covenant of works but for despising the covenant in his Son against the godliness of high place who were and are the hinderers of all good and the promoters of all evil as it is said A great man grieveth all and he hireth the fool he hireth also the transgressors Prov. 26.10 Ibid. By secret corroding mischiefs Christ was as a Lion to tear in pieces by their domestick dissentions as in the overthrow of the houses of Jeroboam Baasa Omri Iehu c. and by forrein enemies and also he was as a Moth insensibly eating and consuming their riches honour and people by one ill project or other And for this read Hosea 5.12 Ibid. House of Assur They made Israel Iezâ—eel Loruchamah and Lo-ammi till the latter daies as Hebr. 1.1 But then they were gathered in Christ and pittied and again made Gods people The Apostles of the circumcision preached to them that were dispersed in Asia Galatia Pontus Bythinia Cappadocia and Chaldea c. 1 Per. 1.1 and chap. 2. all tribes then are called Iews Ephraim mixed himself with the heathens Religion therefore God mixed them among the heathen Ibid. Out of their own Land There nettles and thornes grew in their pleasant palaces then the thorne and thistle grew on their
Altars weeds of the curse Gen. 3. And then they cried to the mountains to fall on them and to the hills to conver them Let England look to their backsliding to Altars Hosea 10. To thrust away the Gospel by mans inventions is to make our houses as well as Gods house desolate and so our Lord tells the Jewes Mat. 23.38 Judah and Israel dashed themselves against the Corner stone and were broken 9. Quest and Answ For her revoltings Idolatry is a State-ruining sin Psalm 106.36 the prayers of the Saints could not prevail for their reigning idolatry and false worship Jer. 15. 16. Ezek. 14. King Moses by his most fervent intercession and abolishing idolatry procured pardon but note in that false worship there was no innocent bloudshed Idolatry divides the heart from Christ and subjects it willingly to follow the commandements of men and of the man of sin Jeâ—oboam should see such events of apostasie that they should fret and and curse their King and their Gods that is the false religion they so pressed and see neither help from heaven nor earth but all full of anguish and darkness Esa 8.21 22. Hos 9.6 10.8 Deut. 28.34 65 66 67. Their State-politicians could not prevent nor their State Surgeons heal the wounds that God made in their State The wisdome and turning of devices of the wise and prudent Counsellors of State was booteless all was but the weaving of the Spiders Webb Esay 29.15 59 5. Jer. 30.12 Hoses 5. all of it They sinned against Jehovah the hope of their Fathers Ier. 50.7 Iob 12.17 18 19 20. To backsliding and adulterous Israel Christ her Lord gave a Bill of divorce and put her away yet Iudah her sister being also treacherous feared not but went and plaid the harlot also Ier. 3.7 8. The mindes of these two sisters were alienated from Christ and so his minde at last was alienated from them read Ezek. 23. Ibid. And affinity with the Harlot Aholah Mark State affairs in Iudah They saw Omâ—i was a mighty Prince overcoming Zimri and Tibni who stood in competition with him for the Kingdome of Israel and that Achab possessed all in peace that his Father Omri had settled Iehosophat thought it good state-policie to make affinitie with him although he followed Ieroboam-man of sin his Religion but it was the ruin and almost the rooting out of his house c. for mark first Iehosaphat being in his visits with Achab was solicited for association in a league for War to which with reluctation he yielded For he might not in Court courtesie shew himself so weak and discrepant to think that four hundred prophets were so to be slighted as to follow the humour of one singular self-willed refractorious fellow Michaiah So he went with his Brothet Achab to battel to Ramoth Gilead but there he was in danger of his life Jehosophat although a goodman yet in that no good Statesman to weaken Iudah to help these with men and all ammunition although circumcised Israelites that hated the Gospel He was reproved and wrath was upon him a Chron. 19 2. He joyned with Achaziah of Achab in a Navy to go to sea for gold but Christ was displeased with it and plagued Jehoshaphat in that the ships were broken so that project took not 2 Chron. 20. Psal 8. ult 3. Joram Jehosaphats son who married Achabs daughter after his fathers death forsook the Gospel and followed Jeroboams Religion the two Devils of Dan and Bethâ—l and caused Jerusalem and compelled Iudah to commit fornication to worship Devils 2 Chron. 21. 2 Kings 8.18 All worship what Christ hath not commanded is the worship of Devils Levit. 10. and 17.7 Psal 106.39 1 Cor. 10. All their projects of State must justifie that affinity els all the provisions in Law against Ieroboams revolt had been a reprof to Achabs daughter so her faction prevailed for the corrupting the calling on the name of Jehovah as of old Satans project was Gen 4.26 conferred with chap. 6. and this seed of false worship sowed in Iudah did gâ—ow to an evil harvest Hos 6.11 And did stick so fast that it could not be weeded out for 180 years till the dayes of Hezekiah King of Iudah for the businesses of their State were agitated according to the modells and plots of Omri that maintained the faction of Ieroboam man of sin his Religion as Micah challenged the State in Achaz his days that the Statutes of Omri were kept and their way and their counsells Behold the working of that affinity But Hezekiah that good King made reformation according to the primitive institution 2 Chron. 28.2 2 Kin. 16.3 and 17.19 yet Manasse fell again to Achabs idolatry so fast false worship cleaves to our nature 4. This Joram after his fathers death as Turks now do killed his six brethren and many Princes very like his brethren and the Princes did dislike and protest against his courses about idolatry and tyranny and had no heart to the faction of Ieroboam man of sin his Religion therefore the Queen and her Counsellors might say to the King An 't like your Majesty you can never be in safety and rule as King while your brethren have fenced Cities and while the Princes do not approve your proceedings frame mischief by a Law and off with their heads 2 Chron. 21. Psal 94.20 Now Davids house are Belial and thorns 2 Sam 23. Mark here false worship inttroduced then the liberties and priviledges of the subjects are invaded That Subjects might not so much mind Apostacy in their Princes means were excogitated to busie them by rumours of this and that project and also for their particular estates till false Religion had gotten footing this is the very heart and counsell of apostate and idolatrous Princes 5. Ioram lost the regency and principality of Edom 2 Chron. 21. 6. Libnah one of the prime Cities of Judah rebelled because he forsook the Religion of Jehovah that is in very deed the Gospel of the Son of God the God of his fathers 2 Chron. 21. when the Magistrate thrusts out the Gospel then Christ divides the hearts of the people Apostacie in the Prince breeds Apostacie in the subjects Christ pours contempt upon Princes Ps 107.40 7. The Lord Jehovah stirred up the spirit of the Philistims Arabians and Cuâ—him who invaded Judah and took much spoil even out of the Kings house and captived his wives and all his sons save one 2 Chr. 21. Deut. 28.30 31 41. oppressions filled their Exchequers but the enemies emptied them he poureth contempt upon Princes Job 12 21. 8. He died of a rotting disease in his bowels that they fell out because he slew his own bowels worse befell not that persecutor Antiochus 2 Mic. 9. Riches avail not in the day of wrath but righteousnesse delivereth from death the like plague came on that bloody tyrant Herod Acts 12.23 9. He was not esteemed worthy of honourable buriall as his noble predecessors the land being
from Sems Tents and by the Doctrine of Sems sons the Prophets and apostles all Doctrine is to be tried and not by the best Orthodox Churches Ibid. N. 2. The twelve foundations of the Wall The apostle Paul was graven on the Jasper first foundation so he should be the head of the Church not Peter The twelve Jewels had the names of the twelve apostles then where is Peter above the rest his Epistles are pearls and so are Pauls and the other apostles the Spirit of God spake in them and no one could be above another but each stood a foundation on the Rock Christ the eternall Son of God Ephes 2.20 There are stronger proofs or moe arguments to make St. Paul or Saint John head of the Church than any Papalyn can bring for Saint Peter vide Mr. Henry Ainsworth and Mr. Bernard Mr. Ainsworth against Locust Ainsworth Mr. Bernard Khemos against Rome page 130. CHAP. XIV With Questions Answers and Annotations shewing who have the Spirituall blessings of the Covenant and who the Curses QVest 1. and Answ Who were enemies that did rage and imagine vain things against the Christ of God the Rock upon whom the Church is builded despising the Counsel of God against themselves Answ The high Sacrificers the Pharisees Sadduces and Scribes Herod Pontius Pilate and the loathsome Romane infidels the Caesars and their people persecuting this faith first in crucifying the Lord of glory and after persecuting the Church for 300 years and it is remarkable as it is said in the Alpha of the word that the seed of the Serpent should persecute the seed of the woman so it is said in the Omega of the same that the Dragon the old Serpent the Devil and Satan doth persecute the seed of the woman that is Them that keep the Commandements of God and have the testimonie of Jesus Christ QUest 2. How doth the goodnesse of God reward the faith of the Saints in the holy and constant profession of his name Ans By faith they obtained good report with God and God is not ashamed of them to be called their God whence proceedeth sweet peace of conscience and joy in the Holy Ghost who stirs them to and helps them in that most heavenly exercise of prayer whereby they have unspeakable consolation in all their tribulatin for that the Spirit of Christ doth inable them by patience to possesse their souls and work in them and seal unto their hearts an assured and lively hope of things not seen of eternall rest and a Crown of righteousnesse which the Lord will give unto them at that day and to all those that love his bright appearing QUest 3. What severity was executed on those that set themselves and took counsell together against the Lord his anointed the King of Mount Sion Answ The thrice holy the Lord God omnipotent which was which is and which will be sitting as a King on a Throne in the heaven of the Church and administring the government thereof to the end of the world by the Mediation of the Son eternall who being the Lion of the Tribe of Judah (a) The Jews and Romanes despising Christs Kingdome and sacrifice-hood were plagued greatly as Psal 2. 1 10. The seven Seals and four horses did plague the Empire did tear in pieces the Jews his own people spoken of afore and the Romane Empire for he riding as on a white horse of Justice and Power plagued the world by the horses and Arrows of his vengeance (b) Red horse bloudy Warre (c) Black horse Famine * Pale horse Pestilence and through the cry of the innocent blood of Martyrs a grave of destruction following the unclean infidels the Emperours and their people to the ruine of the Empire that all men cryed to the mountains to fall upon them and the hills to cover them and in the world to come endlesse misery and vengeance in the Lake of flaming fire QUest 4. Had the Church rest after 300 years Answ Yea for God raised up Constantinus a good Christian Emperour so that the Church had rest and did wonderfully increase but this peace was quickly interrupted by the tares of ambition schisme and heresies of Ecclesiastical Teachers QUest 5. Did Constantinus continue the Romane Empire Answ No he removed the Seat of his Empire to Constantinople so that Rome in Italy was little set by for many years and often burned by the Goths and Vandals and at last by them brought to an extream ruine Then the sixth head or polity of Rome was made dead QUest 6. Was there not an Apostasie from the faith of the Prophets and Apostles Doctrine after the Empire of Rome was made dead Answer 1. Yea for the Spirit spake evidently that there would be an apostasie or falling away The misterie of iniquity was working in the apostles dayes and quickned secretly still by divers means Doctrines of Devils and worship of Devils with sundry corruptions superstitions and heretical Doctrines were continually springing The Churches left their first love zeal watchfullnesse and diligence and when the Empire the with-holder was dead presently after multitudes of hereticks arose 2 Thes 2.6 which with covetousnesse and ambition of Bishops exceedingy furthered the appearance of King Abaddon and his Locusts out of their bottomlesse Pit 2. For the first second and third Centuries this was generally received of the faithfull Jew and Gentile that God was One in holy Trinity Apot. 7.9 10. and Vnity and salvation was ascribed to God and the Lamb Christs sole mediation And in the Confession of this faith all the Saints the Elders and people cast down their Crowns before Gods Throne and fell down before God and the Lamb with all joyfull acclamations of praise blessing honour glory and power for the mighty Creation and gracious Redemption 3. But after those three Centuries hereticks and false Teachers more corrupted the Doctrine of God and Christ and Saints and angels were glorified as Mediatours and prayed unto c. But the Lord God takes care as Apoc. 7. for his elect both of Jews and Gentiles that they might be kept safe the foundation of God remaineth sure and hath this Seal the Lord knoweth who are his Therefore he takes order for their sealing to be kept from the deceit of the perillous times that hastened and those that are sealed make a most holy solemn and glorious confession of the faith according to the Prophets and apostles Doctrine and by this Confession the sealed servants of God are known in all ages The rest of the seventh Chapter shews the gracious priviledges of the Saints 4. And Christ forewarned the backsliding of the Churches by the seven Trumpets and shewed much mercy for the fourth fifth and sixth Centuries by stirring up the Spirit of some Christian Emperours for summoning Bishops to Councels to represse their ambition contention schisme and heresies of the which the first four generall Councels were the most orthodox 5. Also in those Centuries
This is against the Divos and Divas of the New Empire of Holinesse in title They had and have Patrons and Patâ—onesses of Countries Cities Houses Cattels Trades c. as the old heathen As the covenant of God in Christ was the same in the old and New Testament onely the outward administration changed so the idolatry is the same onely the names and administration changed putting a new face on things But the Lord Jesus Christ is the head and all things are put under his feet Psal 8. and he ruleth all for the comfort of his redeemed All things were created by Him and for Him See for one trade or handicraft of great use in the world what is said Esa 54.16 17. and as the Smith may be an enemy yet he is further incouraged by Counsellors and men of State who sit and conspire against the Lord and his People the Saints by slanders and lies and false suggestions c. But Christ over rules the trade and Counsel of the Smith Vul-kain was the God of Smiths to thâ— Heathens a Clement a titulary Saint to the Papists The Jews from heathens had Citic-gods Ier. 2. so Vigilins was the tutelary Saint of the valley of Trent Hist Council Trent lib. 2. But when the Saints held the faith sincere see their holy protestation Psal 46. 48. 127. and well they might so protest upon the promise Exo. 34.23 24. And who hath been the Redeemer and Protector of England not tabulous St. George from the people of that cursed Kingdom of the Beast in all those treasons and invasions of theirs specially in eighty eight and one thousand six hundred and five The eternal God hath been our refuge his everlasting arms have been under us he hath been the Shield of our help and the Sword of our glory But we may now sear the Scripture of Deuteronomy 31.16 17. c. will be fulfilled in our nation and that we nor our children shall see such seventy six years of the Gospel with such protection peace plenty riches honour victory and all prosperity as leâ—emy 13.11 ah our glory is departing N. 4. The Spirit of some Christian Emperours but in after times Princes had not that love to the truth for Emperoâ—rs strife was with the Popes for authority little or nothing for Divinity And so alass to this day men would never search Gods word the wealthy and Principal of State but remit that over unto others as a base work for themselves to regard whereby God then and now doth cast of the world and hence it was that subjects in Parliament ever stood greatly for their own liberties but for the sincerity liberty and power of Christs ordinances they never so contended wherefore he chastised them and will still in causing their Liberties to be infringed and their Land-markes to be removed N. 5. The spirituall supremacy Heresin pestileâ—issimam vid. Mr. Cade justif lib. 1.53 The mystery of iniquity did not simply consist in Superiority But the B. B. and D. D. not holding sincerity to the Head and Foundation Christ Iesus inventing each his opinions and superstitions drawing disciples after them And they would be angry c. if they were not believed and obeyed because that they did was not without a shew of wisdome and Holinesse Col. 2.16 18 23 and this went on by degrees from age to age till all iniquitiâ— was perfected in the Pontificalitie Cade Iustif lib. 2.57 lib. 1.31 Corruptions began even from the Apostles times But the Papal authoâ—ity chiefly corrupted and darkned the glory and honour of Christs kingnome in all things It corrupteth the written word the Seals of the covenant the Ministery of Christs ordination and the Censures c. Therefore the warning of the Spirit must prevail with Gods people to remember the commandments and words of the Apostles that is their doctrine the Pattern of wholesome words All learned in things controverted concerning the Worship of God or any doctrine should have recourse to the Scriptures of the Prophets and Apostles for definitive sentence not to Fathers and Councils nay not to the best reformed churches Therefore of old it was said To the-Law and to the Yeslimony Esay 8. and also it is said He that knâ—wâ—th God heareth us 1 John 4. But man born a wild asse-colt would be self-wise And we naturally bear in us an onimious minde to Gods revelation ever since our first parents hearkned to Satan Gen. 3. Oh cursed corrupted nature that is now more ready to follow man or devil then the Son of God Christ Iesus the second Adam Christ is wonderfull tender of his own ordinances he is nice touchy and jealous this maketh our corruption fret vex and fling and to hate Christ Exod. 20. thinking him to be too curious as Kain Gen. 4. because his own commanded or dinances is our rule and him to be worshipped in them with-all the minde all the soul all the strength all the understanding even all our all 's And an honest heart will say as the Saints have said Thy 〈◊〉 dis very pure therefore thy Servant lâ—veth it a gain I hate vain inventions but thy law do I love Psalm 119. An holy soul is as scrupulous as jealous as nice as Gods is It is impossible but he should be so in the regenerate part and he will not speak in thought that Gods commandements are burdensome but unbelievers and superstitious hypocrites and masters of traditions in a raging and fretting mood they are so alwaies called Christs ordinances bands and cords Psalm 2. Quest 7. and Answ With worldly wisdom pomp ambition c. Mr. White way to the true Church pa. 140. Mr. Cade justif lib. 2.256 257 c. Wretched and unlearned Scholars turned all the doctrine of God to ambition and tyranny superstition and heresie Politicians to profanenesse In those daies and after the sweet influences of comforting aires and windes of wholesome doctrine was with held and did weakly breath in the church and shortly turned to hellish smoke out of the pit Apoc. 9. But the sealed of God in all ages Christ took care of Then was fulfilled that which was prophecied The time will come when they will not suffer wholesome doctrine or healing doctrine but having sore ears after their own lusts shall beap to themselves teachers and shall turn their cars from the truth and shall be given unto sables 2 Tim 4. Acts 20.30 Then they became naked of holy truths Apoc. 16.15 The second Adam and his doctrine is the garment with which our inner man is bravely clothed Romans 13.14 Ephestans 4.20 21. Apocalyps 3.18 Ezekiel 16. Quest 8 and answ Nâ—t Christ the Lamb slain cast fire on the earth the seven Trumpers sound the mischiefs that wicked apostate Rome should cause consider Psalm 110 for their robellion against the true Mâ—lchâ—zedecks kingdome and sacrifice-hood Iude 11. Ibid. as preparations to the first Trumpet The mystery of iniquity was working from the Apostles times and men successively
arose that spake and wrote perverse things wherefore the reformed are too blame in two respects 1. In yielding too much to the Papalines to prove points from the Ancients for that doth not saâ—issâ—â— them and there is no end with them 2. To urge against their Brethren that desire sincerity the opinions and practise of the Fathers in doctrine church-politie or ceremony The Apostles being Prophets and foreseeing evils gave this precept To remember their words 2 Pet. 3.2 And it is safest so to do This must be often pressed thought upon by all that love our Lord Iesus Christ with incorruption of spirit It was said plainly Beware lest any man carry you for a spoil through the traditions of men according to the rudiments of the world Augustine was of mind that Councils and Bishops ought not to be objected for trial of controversies but the holy Scriptures August Cont. Max. Wherefore give the controversie about altars no quiet no not for an hour for the truth of the Gospel else will not continne with crifice to officiate upon his altar Mordecai was sure to overthrow Haman God had sworn and said that be would have war with Amalek til he was rooted out O yee servants of the Lord contend by meek writings by fervent prayer and bold confession for the maintenance of the faith once given to the saints for Christ hath sworn and said Romes apostate politic should be perishing to the end Exod. 17. Num. 24.2 Thess 2. Apoc. 10. 17. â—lâ—ars are a main prop for Abaddons Kingdome and it is a complying with it and therefore some learned men have done amiss in pleading for that innovation Ibid. and fiâ—st wo Whereas Christ pronounceth Wo Wo Wo to the apostate churches it sheweth the ignorance and vanity of a childish belly-god spirit of many that say it was a good world in the daies of Popery of such good neighbourhood plenty and prosperity and cheapnesse of things Thus of old apostates pleaded against Christ and his Prophet Ieremiah ch 44. But his answer will stop all mouthes but the obstinate in superstition profanesse and mans inventions lyea such are ignorant of our own chronicles that so speak Quest 8. and answ N. 2. which troubled lesser Asia The seven churches of Asia and others falling from the faith Christ removed their Candlesticks by the Turk which shall be further touched in the comparison of the seven Trumpets and seven Vials Ibid. and by their resurrection The two Prophets that were killed by the beast stand upon their feet that is other godly of their spirit Christ raised for the good of the Church as the Spirit of Alias rested on Elisha N 4. Thus God hath once revealed The eleven former chapters of the Apocalyps revealeth the State of the church to the end of the world and the rest of the Apocalyps goeth over the same things with sweet variety Ibid. Eath blessing is here begâ—n and shall be perfected all the saints that are in this vale of tears do sit in the heavenly places and have chambers in the Jerusalem that is from heaven And here God wipeth all tears from our eyes And when they change this life they fully possesse that of which they had an earnest as the godly of gold were in the heavenly Tabernacle Psalm 15.1 The heavenly Father hath but one family yet two Tabernacles or two dwelling places the one in heaven the other on the earth When any of his Servants hath done so much service or factorage Polytâ—uman Phil. 3.20 as he thinks fit then he calls for him home from that part of the family on earth to the other in the heavens to possesse the joy of his Lord. Here an entrance is given us into the everlasting kingdome of our Lord and Saviour Jesus Christ 2 Pet. 1. here we pass from death to life John 5. It is said we are in the second Adam renewed after the image of God that created us and as here we bear his image so shall we bear it in the heavens and there be fully satisfyed with it Psalm 17.1 Cor. 15.49 and further the Scripture saith he that hath prepared us for immortall glory after our earthly house of tabernacle is taken down is God who hath also given unto us the earnest of the Spirit Another Scripture saith He hath made us meet to be partakers of the inhertiance of the Saints in light 2 Cor. 5.1 2. Col. 1. We are made meet in this life for that blessed possession Christians trained up in the word of Christ must hold anathema the Ovidian and Vâ—rgilian doctrine of the Popish purgatory c. Beware left there be any man catry you for a spoil through Phylosophy and vain deceit Col. 2. CHAP. XV. Questions Answers and Annotations Proving that Rome in Gods just Judgement is the place that he hath given unto the power of Satan for the setting up the mystery of iniquity QUest 1. and Answ What place by Gods unsearchable judgement was permitted to Satan for the setting up of the Mystery of Iniquity Answ Rome in Italy for after those ruins it was brought unto it began in process of time to be in credit again Then Satan used all signes and lying wonders to advance there the Throne of the Beast the man of sin or the Pontificalitie (a) As most churches so Rome in special was broken off by mis belief and for not continuing in Gods goodness as they were forewarned Rom. 11. And when the Pontificalitie was set up by the decree of God then nations from East to West obeyed and Worship the Pope and the image of the Imperial State as of old time they did the profane Emperours Whereas if it had not been for the Pontificality Rome and its Empire should never have been revived but left a most filthy lodging of Oxen and Hogs (b) Stâ—uchus against Vallo Lib. 1. in the beginning Even this do the Roman Catholicks themselves confesse And so there the wounded Head was revived by the Pontificality QUest 2. But Rome totidem literis is not named in the holy Scriptures to be the Mother of Whoredomes and abominations How do you know that all these evils were thence to arise Answ By divers notes and marks 1. It is evident that the fixt Head of the Roman State and Power the Politie of Roman Caesars crucified our Lord. 2. By the Locusts and their King the Angel of the bottomless-pit which can agree to no politick corporation in the world but to the Pope and his spiritualty QUest 3. and Answ How is the King of Locusts described Answ 1. It is shewed that the King of Locusts was a star in the heaven of the Church but did opostate and became not a Messenger of the Church of Christ but the Angel of the Pit 2. The keyes which formerly he had being an Angel and a Star were for the honour of CHRISTS Kingdome but apostating his keyes are the keys of the bottomless pit 3. When he used the
Tribes of Israel The Providences of Christ in a constant progresse of the holy story made this promise good to the ending of the Seventy Sevens Then was the Period of Israels peculiar glory CHAP. XXII Expounding Zac. 12.10 11 12 13 14. Verses 1. ZAchâ—riah sheweth how the faithfull should mourne for the sins of the times every godly Family cheifly them of Davids progenie of the Family of Nathan Solomons Brother by Bathâ—hebah of whom our Lord lineally ascended As also of the godly of the Tribe of Levi and all the godly Families that did remaine for then to them was the blessed Fountaine for sin and uncleanesse opened And our godly translators doe confer Act. 2. in the 3000. converted by Peters Sermon to be an History to this Prophesie And Act. 1.14 is fitly to be conferred for their godly private exercises 2. Also we must diligently observe how John Elias the fore-runner to Christ by his powerfull Ministry did turne the heart of the Fathers to the children and the children to hearken to the wisdome of their godly Teachers that the evill Spirits of the three Shepheards and their Doctrine was much quailed and were made ashamed of their evil wayes And our Lord Jesus Christ the great Apostle from Heaven coming after Iohn Baptist he brought his Fanne of holy Doctrine in his hand and by his holy Spirit separating the chaffe of persons and Doctrine in wonderfull manner as in Mat. 5 6 7. chapters and at other times which Sermons of Christ made them rage against him and were never quiet laying snares still for him till they had his life And when they had smitten this blessed Shepheard and destroyed the Temple of his precious Man-hood he raised it againe and gloriously ascended Then afterward the Lord Christ gave a mouth and wisdome to his holy Disciples and Apostles that all false Doctrine and all Worldly wisdome of Satans Kingdome fell like Dagon before them All their idols of the Doctrines of justification ex opere operato bodily exercise and their Traditions of their Abotheru and the Sadducisme of the Sadducies and other errors among them All these idols of theirs and the Heathens were famished and so perished Zeph. 2.11 3. That Doctrine of Justification of bodily exercise was the great controversie of those dayes and it was their idoll and vanity as Deut. 32. compared with Rom. 10. that idoll cleaving to the letter made them despise MESSIAS their King whose most precious obedience through his manifold sufferings made his death a most acceptable Sacrifice and so it was the end of the Law for justification to every one that beleiveth and by him all that beleive are justified from their sins guilt and punishment Moses Doctrine given by Christ taught the sure mercies Act. 13. Deut. 30. Such an idol it was and is that it hath cast off the Jewes to this day For by it they despised the Son of God and his justification which the bodily exercise of all the Law of Moses could not doe And that they might not think of justification by bodily exercise from the Temples worships Christ destroyed City and holy Place to this day who brought to us by his once offering up of himselfe to an everlasting Righteousnesse or Iustification 4. After the Jewes had rejected the corner-Stone their King for Caesar many heavy and unexpressable sorrows came upon the Jewes and Jerusalem continually untill by the Roman power Titus Vespasian who came against Jerusalem took the City rifled the Houses and the uncleane infidell Souldiers ravished the women slaughtered multitudes and carryed may thousands of Iewes Captives and sold many numbers of them for Slaves All this came to passe about forty years after our Lords ascention Our Lord sitting on Mount Olivet and beholding the City told these things of Zachariah Ch. 14.1 3 4 to his Disciples Mat. 14. Luc. 19. 21. 5. And the Apostle as a Prophet Act. 13.40 41 1. Thes 2.16 Ebr 6 8. 10.26 27 28 29 30. Act. 13. threatned by allusion Hâ—bb thicks prophesy against them noted before that as the Chaldean had done the Romans should execute further and greater wrath upon them even wrath to the utmost And so the Apostle had told the revolting Hebrewes that they and their Nation would be Bryars and Thornes and must look for violent fire to consume them Moses and David fore-saw all these evils Deut. 32.22 2 Sam. 23. Then the corner Stone which the Builders refused fell on them and bruised them to powder 6. The Prophet Zachariah having spoken of the dâ—struction of the Low Jerusalem makes this transition to speak by way of b Jer. 31.38 39. Is literally propheticall and performed in Nehem 3. but this of Zac. 14.6 is allegoricall see Tremel on Zach. 14.10 c. allegory of the building and setting up of the High Jerusalem As by the returned from Babel Jerusalem was builded from Benjamins Gate c. so sure shall the Heavenly Jerusalem be builded notwithstanding all oppositions of Enemies And whereas it is said Zac. 14. Jerusalem shall be inhabited in her own place it is to be understood that the Heavenly Jerusalem should begin to be builded in the Earthly as it was fittest Thence the Law went forth of Sion and the word of the Lord from Ierusalem then the Mountaine of the Lords House was lifted above all Mountaines and all Nations ftowed unto it to build on that Mountaine and this promised blessing was performed before Salem was abolished and the word of the Lord did not faile that Iapheth must have religion from Some Tents 7. There were skilfull Master-Builders at Salem the Fishers of Galilet and the other Apostles with others to the number of six score and five thousand after which with the Physitian of Antiâ—ch and the Tent-Maker of Tâ—rsus that might carry the healing and wholsome b Our Lord in his Apoc. 21. expounds Zach. 14. Ezek. 47. For these waters that run thorough the streets of the Heavenly Jerusalem and no better waters shall â—ver come among us then what the holy Prophets and Apostles have let us in their most sweet and blessed writings Let us beware of deceitfull opinions of new Apostles and new Revelations waters of holy Doctrine to the uttermost parts of the Earth Oh how wonderfull and un-utterable was the glory of Christ in and by them that he was King over all the Earth that as the Apostle saith God was not the God of the Iewes only but of the Gentiles also Rom. 3. 8. Zac. 14.12 sheweth that all montanous opposions could not hinder the building of this Heavenly Ierusalem this City was lifted in glory and did and doth abide notwitstanding all the wrestlings of the misbeleiving and unbeleiving Iewes and the Roman Empire against it And all that fought against his Holy City both the Caesars the old Pontificality the sixth head of the Roman Beast afflicting the Church and the new Pontificality the Papacy the seventh Head and Turke
and Leviticus for we must observe that the Son of God the holy Angle of Gods presonce repeateth diverse Laws that were formerly commanded in Exodus and Leviticus the holy Law with the exposition was first delivered in Exodus and Levitecus See Exod 10 21 22 23. and 24. chapters and that holy covenant was made in the bâ—ood of the covenant Exod. 24. as it is said Assemble my Saints together that have made a covanant with me by Sacrifice to walk in his holy Law and as the breach of it is charged on them Ps 50. So it is the same covenant that is made with the children in Deut. for as it is said Moses repeats the Law to them Deut 5 and makes large Expositions upon it and then renews the covenant even the same Covenant in Deut. 29. Note also that the same promises for obedience to the law of the Gospel and the same curses are spoken to the fathers as are repeated to the children Lev. 26. Deut. 28. Yea which must be well observed Numbers 20. Numb 20. to the end of that book and all Deut. is but the history of one year and Aharon died the fortieth year in in the fifth moneth Num. 33. and forwards may and must be called Deutera-nomie a second Law for all is spoken to the people of the second numbring all the Fathers being dead Consider Num. 28.2 also confer Exod. 19. with Deut. 76. and 14.1 and 26. And the covenant that Iosua made with Israel a little before his death is but the renewing of the former and saith Mr. Ainsworth in Deut. 29.1 Here the covenant is renewed between God and the people and it is the same in effect with the covenant made at Horeb Exod. 19. and 24. save that Christ who is the end of the legal covenant is here more clearly recalled and saith he on Exod. 20.2 here he especially intendeth the covenant of grace made with his people whereby they are blessed that have Jehovah for their God Psal 3â— 12 and Tremellius speaketh to the same effect and divers others might be cited to their sence Men man and will speak their pleasures but let us take heed we do not darken Gods counsels by our own words or by his words mis-interpreted CHAP. XXVII Short Collections out of Genesis Job and some part of Exodus shewing that the Gospell of the Son of God Mark 1.1 2 was manifested and taught among the faithfull before Moses wrote the same SECT 1. CHRIST the eternall word the light and life of men inspired holy Prophets in all ages to teach men his way and charge which consisted in Commandments Statutes and Laws from the apostasie of our first Parents to Israels coming from Egypt that is two thousand five hundred and thirteen years all which Laws were to bring men to feare and love Jehovah and to love the holy Seed their Brethren and to give no just occasion of offence to any no not to the seed of the Serpent Gen. 18.25 26.5 And that this holy faith and religion might abide and the fruit of it remaine Christ gave holy Prophets who were of long life and of great authority which were a great helpe to preserve the faith for those years and propagate the same by tradition to posterity till those commandments statutes and lawes were written And because many things before the Floud and after the Floud doe set forth the Law of faith rather by way of narration then by manifest precept though doubtlesse they were commanded even from the beginning I will breifly set down some particulars in which the Son of God reveiled himselfe even before Moses 1. The Holy faith for Doctrine was taught in that great and precious fundamentall promise coucerniâ—g the Son of God his person and office I will â—uâ— enmity between thee and the woman and between thy seed and her sâ—â—d He shall break by head and thou shalt break his heal Gen. 3.15.2 We are to consider that this holy promise or covenant was opened by diverse providences and ordinances which the Saints most religiously observed that so they and their posterity might abide in the Doctrine of Christ and not transgreâ—se from it For they knew they that did not so had no communion with the holy Trinity but they that did abide in it had communion both with the Father and the Son SECT II. 1. TThey had Sacrifices to make profession of this holy faith of the son of God taking humanity of the Seed of the Woman to be the Mediatour and Procuratour of justification sanctification wisdome and redemption by his death and sacrifice and thus sacrifices ever taught of life coming by death Now we are to consider how this way and charge of Châ—ist was made known to Moses in commandments statutes and laws he wrote the very some that was formerly practised by the Saints Christ indeed commanded more laws to Moses because the church of God became into a great common-weal and kingdom Therefore hence observe that all ancient godly tradition is according to the written word 2. Moses is frequent in this They had Altars on which they sacrificed their offerings which made the sacrifices acceptable because it sanctified the offering signifying the in effable Divinity of the Son of God made man to uphold the humanity in that great work of our Redemption 3. So in Moses most sericusly the Sabbath is enjoyned likewise in the Prophets The holy Trinity Father Son and holy Spirit Jebovah Eloim appointed the Sabbath to be a signe between him and his people that in it they might meditate on the mighty Creation and gracious Redemption And it was to sanctify them unto himselfe and to sâ—perate them from all the prophane and so to be a means of holinesse in their persons soul body and spirit The Sabbath was made for man to meditate how the holy Trinity rested in Christs Redemption And the Subbath was kept before it was commanded in Exo. 20. for Moses speaks of it in Ex. 16. as being observed before and teacheth them there further the holy use of it as it was at the first enjoyned Exâ—d 16 23. but Israel in Egypt apostating from the faith and following the Idols of Egypt neglected the Sabbath very great ly as the word Remember in Exo. 20.8 doth argue and we see that where men care not for or do corrupt the holy Doctrine of faith that they either neglect the Christian Sabbath the Lords day or utterly cast it off Eze. 20. And 100 manifest miserable experience in our days of rejecting the fourth Commandment and its Doctrine as Papiâ—ts doe the second Commandment do witnesse Again further note all the Patrarchs entred into the Sabbaticall Rest from Gen. 1. to Moses times God did not rest but in Christ and the Sabbath taught that and the faithfull kept it but the Families most wickedly followd Nimrod Gen. 26.5 and would not be perswaded to embrace the faith of Seâ—â—s Tents which was the charge of
Thes 3. 6. The Doctrine of Devils should ever be remembred or tradited to Posterity to be warned and taken heed of all the Doctrine of the Gospel should be tradited or delivered by the faithfull to others that there might be a godly feed in the Church 1 Tim. 4 6. 2 Tim. 2.2 But all these Traditions are now written by the Apostles yea what they taught was according to the Scriptures of the old and new Testament as ever they proved their Doctrine bâ— the old Testament 7. The Doctrine to the Galathians was by Tradition at the first but we see what the Doctrine was by the Epistle unto them it could not be but by word of mouth at the first and they were accursed that taught other Doctrine than the Apostle taught by preaching and Tradition and the same was as is written else the Apostle had incurred the anothema pronounced by himself Again consider the Doctrine to the Galathâ—an was no other but what was taught to Abraham Moses and the Prophets 8. Observe again 2 Thes 2.15 and 3 6. These two places shew what Traditions he gave them when he was present none other than those he wrote unto them as confer chap. 2.5 and chap. 3 10. So we may be sure by such conference of Scripture that none of the Apostles gave any Tradition by mouth contrary to their writings contra 9. Now then Traditions are of two sorts some agreeable to the Scriptures some disagreeable that make the word of God of no authority The Pharisees are the true fathers of the Pontificality and Papacy for these latter but for the former all that fear God and love the Gospel and love their posterity will follow the example of the old faithfull Psal 78 1 2 3 4 5 6. and obey the commandement of the Spirit of Christ of holding fast and standing fast in the now-written word and the comandments of the Apostles of our Lord and Saviour 2 Pet. 3 So this Apostle exhorted the Saints of his Bishoprick to regard the Prophets and reproved them for follwing â—yain Traditions of their fathers 1 Pet. 18. and 2 Pet. 1.20.21 And therefore to conclude with the Text of Romanes The same holy Lord God as Abraham worshipped Gen. 21.33 in chapter 16.26 When the Apostles and Disciples were inabled with the gift of tongues they were sent by the commandement of the everlasting God among all Nations to preach the Gospell and mystery of Christ by the Scriptures of the Prophets for the obedience of faith Blesse Jehovah O my soul and all that is within me blesse his holy name Blesse Jehovah O my soul and forget not all his Benefits who mâ—de his wayes known to Moses the Prophets and his holy Apostles Psalm 103.7 CHAP. XXIX Being an answer to them that say that the Polity of CHRIST given to Moses was not a Covenant of grace SECT 1. TO answer this sorry assertion we are to consider that Moses on Mount â—ivai talking with the Angel of the Covenant saw the whole Doctrine of our salvation in what sort all ages had and should have it among men what Moses saw his Law offereth to our fight The Prophets and Apostles saw the very same and happy are they onely which study to see these things The Dialogue with its annotations and ch 14. doth endevour to shew this and therefore I shall not now be large I will touch a little of Circumcision and of the Passeover and of the place of holy worship with the practice of the Saints I will speak somewhat promiscuously upon all in which the errours of the Concision will be occasionally spoken of 1. Crn cerning the Seal of Circumcision we must mark diligently the Doctrine of it by the Lord himself Gen. 17. and of his Apostle Rom. 4. and of the practice of faith in the Sâ—iâ—ts how they understood it and made use of it the Dialogue sheweth these things 2. Of the Passeover it was a Doctrine of faith in Christ as it is most evident by Exodus 12. Heb. 11. Iohn 29.1 Câ—â— 5. c. and the practise of the Saints is much to be observed 2 Chron. 30.22 The Levites taught the good knowledge of the Lord concerning the Passeover and they did eat throughout the feast seven dayes offering Peace-offerings and making concession to the Lord God of their fathers Thus the Levites taught the good knowledge of Christ-Jehovah in the Passeover as well as the Apostle to us 2 Cor. 11. They made confession of their sins and of their faith in the Son of God thus the godly and faithfull did and did not doubt and say Who can go up to heaven to bring Christ down to dwell in our Tabernacle or who can go to the deep of the grave to bring Christ from the dead but they confessed the Son of God should come to be a second Adam and give himself our Passeover to be sacrificed for our atonement and that the Godhead would raise the manhood to ascend the heavens to find eternall redemption and heavenly mansion for us And the Apostle doth shew us how and what they understood of the Passeover and the feast of unleavened bread 1 Coâ— 5. So it is said of Iosias that he commanded the people to keeâ— the Passeover unto Jehovah their God 2 Chron 35. as it is written in the Book of the Covenant What is that a Covenant of works No such matter but a Covenant of grace in Christ Thus in brief of the Seals of Circumcision and the Passeover which were seals of the justification which is by faith and all parts of worship that Circumcision initiated them unto must be understood of the Doctrine of a Covenant of grace Covenant and Seal must not differ neither do they in Gods ordination Psalm 119.04.128 3. Of the places of worship these are to be understood generally and specially the place of their generall worship was of all the Tribes together the more speciall and particular places were their Synagogues Oâ— both which we must observe what Gracious Promises of the presence of CHRIST is spoken Exod 20. In every place where I record my name I will come unto thee and blesse thee Exod. 29. Where I will meet with you to speak with thee and there I wâ—lâ— meet with the children of Israel and Israel shall be sanctified by my glory and I will sanctifie the Table of the congregation and the Altar I will also sanctifie both Aaron and his sons to minister unto me in the Priests office * The same â—is said to us for all the faithfull christians are the Israel of God 1 Cor. 6. Gal 6. Apoc. 21 and I will dwell amongst the children of Israel and will be their God c. c. Vnto the place which the Lord your God shall chuse out of all your tribes to put his name there unto his habitation shall ye seek and thither thou shalt come Deut. 1â— 5. and seek his presence evermore Psal 105.4 1 Chron. 16.11
calling c. Ephes 1. 3. this is a mercy past evpression that God should make a covenant with such as we are this is the radix of all and therefore it is said 1. That they were his peculiar treasure 2. A Kingdome of Priests 3. And holy Nation 4. God placed his Tabernacle among them and 5. called them the Kingdome of God and the joyfull shout of so just good and mercifull a King was among them Who can but shout with all exultation if we did but understand our own comfort These things and other Scriptures shew they were under a covenant of grace if we be they were for their spirituall priviledges and promises are now conferred on us 2 Cor. 6.16 Apot. 21.3 Ephes 2. and 3.1 Pet. 2. conferred with Exod. 29.45 Leviâ— 25 23. and 26.12 Dâ—ut 7.6 7 8. now as Israel was Gods peculiar treasure so the Gentiles called to the faith are T it 2.14 this well considered will make the Doctrine of Anabaptistrie to be abhorred of us touching our infants 6. If reformed churches can make it good that they are under a corenant of grace and we may truly say it blessed be the name of the Lord then they were and we could not be so but because their priviledges are transacted to the wild olives and we are graffed into their olive tree we received from them all our glory all our spirituall things for Christ our salvation and all his holy Doctrine is of and from them I will collect some brief heads of Doctrine which were taught believed and professed in the common Weal of Israel 1. They had the Doctrine of the Trinity and Unity Deut. 6.4 2. They had the Doctrine of election and rejection Psalm 65. Exod. 9.16 and 33.19 3. They had the Doctrine of the great mysterie of godlinesse God manifested in the flesh to be a second Adam and to be a sin-offering and to rise from death the third day Gen. 3.15 and 12 3. Gen. 49. and they went three times a year according to the Testimony to Israel to testifie their faith in this this was the main 4. They were taught that the Father the Word and the Spirit one infinite nature created the world Psalm 33.6 Provâ—â— 5. They were taught that the Father had committed all power to the Son for governing the church and the world Psal 2. and 8. and 110. Gen. 19.24 Exod 23.20 21 22. all expound Gen 3.15 6. They were taught justification by faith in Christ Gen 4 and 15 Heb. 11. 7. They were taught Sanctification Be ye holy for I am holy Levit. 19 2. 8. Under Moses Polity they had hope and rest in Christ Psal 130. Ephes 2. Jer. 6.16 and 50.7 Mat. 11.29 Christ complained they had forgotten him their resting place he was the rest of the Saints evermore Jer. 50 6 7. the Apostle saith the Gentiles were without hope but Israel had hope in Christ both for remission of sinnes and eternall glory Eph. 2.12 Ezra 10.2 9. The spirituall graces of Circumcision and the Passeover were required and so practised Deut. 10.16 and 30.6 Exod. 12. Heb. 11.28 1 Sam. 1.7.36 10. The heavenly inheritance was taught them Levit 25.23 11. They were taught to account themselves strangers and sojourners in this cursed world Levit. 25 23. and so David taught his generation 1 Chron. 29 and so believed himself Psal 39. 12. They had hope in the Resurrection Job 19. Psal 49. Exod. 3.6 Mat. 22 32. 13. They had the holy Spirit to lead them in all holy wayes 2 Cor 4. to write the Law in their hearts to seal to them all holy Doctrine of the word whether promises threatnings commandements all good examples c. One may make a large volume of this Subject I think this question may be asked what one new doctrine is taught in the new Testament that the Saints of the old Testament knew not when grievous crimination of heresie by the Councel were laid to the Apostles charge he protesteth he taught no new principles Acts 14.15 16 17. and 26.7 now if the common-Wealth of Israel had all this holy doctrine they must needs be under a covenant of grace CHAP. XXXI A Prosopopeia on Solomomons fall by the Temptations of his idolatrous wives to the ruine of his Kingdome and posterity in granting them the liberty of conscience for the practice of their idolatrous Rites framed by way of Dialogue between King Solomon and Tirzana the Queen TIâ—zana being a Princesse of the house of Moab and being called for did enter into the presence of King Solomon and after some dalliance with her and after she had fitted his humour by giving him all the best content she could she took the opportunity and said my Lord King Solomon I have an humble Request to make unto your gracious Majesty I pray you say me not nay K. What is that my sweet Tiâ—zana Q. My most gracious Lord and Soveraign I have been some years with you though you have often spoken to me to be a Proselite to the Religion of Israels common-weal yet I cannot bring my heart unto it you well know that my education was not in the way manner of Israel and my affection is not toward it it is not so pleasing to me for I cannot forget my fathers house nor forsake his Religion In this case I shall blemish my father and my mother brethren and sisters and people in case I should apostatise from our ancient Religion and in my opinion far the better we have more zeal in ours and many moe pleasures to give man and woman content than is in your profession your Religion is very crosse to mans nature and is urged with great terrour and strictnesse your Religion reproves thoughts words and most mens actions no Religion under heaven doth so as yours and that makes so few to embrace it Yea many of Israel have formerly been more addicted unto ours and the worships of neighbours Nations than to this of Israel and they will not follow it but by compulsion of Governors whereas religious worships should be freely exercised according to every mans conscience when if your subjects should be left unto you well know which way the ride will run it is a pitifull thing that man of a noble and free spirit should be so tyred with hard injunctions and heavy burdens as with bands cords and fetters and it may be that reformation that your noble Father indeavoured and your selfe have prosecuted would not and will not be so convenient as due liberty which would be a more noble design than rigid reformation And if Antiquity make things reverend then our Religion is more ancient or if not more yet as equall for Antiquity for ought I can learne I am but a poor Historian being a woman but I am able to prove the Religion of our God Chemosh to be above four hundred and fifty years old This I can attest and prove by your own Records and you had yours
but in the wildernesse when ye came out of Egypt King Then said King Salomon what my Tirzana doth all your speach tend unto Queen I humbly crave your Graces favour to finish my speach I remember I have heard my Father and Grand-father speake what plenty of peace and prosperity our God Chemosh hath given us nay what victories we have had against our mighty enemies the Giants called Emims and as it was your God that conquered the Chanaanites for you so it was our God Chemosh that conquered the tall great and terrible Giants the Emims for us Yea which I am loath to utter our God Chemosh hath given our Fathers power over Israel for twenty years together Oh should not we then have a most devout opinion of our Religion But why should I your hand-maid thus be bold to speake to your royall and sacred Majesty your great favour and respect unto me hath quickned my spirit and then with an humble deportment of body with her face to the ground she said the intent of all my speach is that it would please my Sovereign Lord the King to grant my small request I humbly beseech that I may have leave to build a Chappell on Mount Oliver to worship our famous and reverend Numen Chemosh the God of my Fathers King What is this I heare from you my Dear Did your speach drive at this Oh I may not doe this Jehovah our most holy Lord God whom we worship in his holy Temple is the true everlasting God and he can command nothing but what is good and perfectly good so that we need not add any thing and he forbids nothing but what is evil which we must not dis-annull and he is the Sovereign Lord of Heaven and Earth and it is most requisite that man should subject himselfe to the most high who is King of Kings and Lord of Lords and God above all Gods and therefore all the Children of men must be subject to his Laws and whosoever harden himselfe against him by disobedience shall never prosper and whereas you talk of strictnesse c. you are to know man by nature is borne a wild asse colt and there is no câ—ming of corrupt nature but by a strict course of holy Laws which to a regenerate and godly soul is an easy Yoke and to which he is willingly subject yea man by nature is sometime so refractory that he will not be brought unto God but by affliction yea neither Law nor affliction profits till the Lord himselfe deal with the heart such perversnesse is in man It is most true that man is addicted to his own vain heart Pro. 4. vid. the Margin and accounts the Law of our God most vile and is altogether contrary to God and would run to all licentiousnesse if there were not holy and just Laws and good government Gods ordinance to keep men within bounds 2. And whereas you talke that man is of a noble and free Spirit you are deceived in your apprehensions he is of a most ignoble Spirit ready to fall into all vile opinions and to all sin and wickednesse and to follow all tentations to evill as for his freedome of spirit he is free indeed to all evil as an horse rushing into the battell and not one spark of that celestiall fire is in him to any good till God put it in him and maintain it when he hath so infused it Mans mind will and affections are all corrupt and in himselfe no healing can be found How mercifull then was our God that he from whom we fell would give us a holy Law to be a medicine and healing Doctrine to restore the soul as his mercy and goodnesse is unspeakable in giving us his word for our need which is better known to God then our selves called for such blessed Heavenly Revelation as is declared in our most holy and most righteous Law which Moses received of God for us And we and all men must obey this Law and be reformed by it if we will have any comfort or protection in this world or hope in another 3. Whereas you talke of due liberty my beloved Tirzena I would have thee to consider all the reformation we can possibly attaine unto by the carefull industry of my royall authority and of our Preists and Prophets and Scholes will not come to that purity and exactnesse that the Lord our God requires Many imperfections in omissions and commissions will appeare continually through the lusts of corrupted nature that war in our souls by reason of the darknesse of the understanding and the untractablenesse of the will and the affections And none that have a feeling of the most holy Lord God and of his truth in the heart but find this thus And therefore to give the least liberty to thy opinion is such a designe that will provoke to anger our gracious and mighty Lord God and if I give liberty to thy opinion why not to the abomination of Moloch of the Children of Ammon and to the opinion of Ashtaroth the abomination of the Zidonians And so in the end to root out the holy faith of the Son of God our great high Preist Melchizedek and then that you desire will prove an evill impetuos to the downe fall of truth and godlinesse and hardly ever be reclaimable yea let me inforce this further that there cannot be any liberty granted in any respect to false worships and ungodly opinions such liberty will bring us and our posterity to miserable bondage as our Fathers felt in the Wildernesse and in the times of the Judges And if we that now live and our posterity doe not keep close to that reformation which is now setled in Israels Common-Weal Jehovah our God who is a jealous God will destroy this glorious Temple that we have built to his name and shake this Kingdome by many greivous calamities and at last weed us out of this good Land that he hath given to us and to our Fathers therefore you speak most unworthily to call our Reformation rigid And whereas you talke of pleasures c. you must know the pleasures of sin are but for a time which wast before we can enjoy them And all such lusts and pleasures doe but war against our souls as for the fewnesse of them that follow our God the Lord of Heaven and Earth it should put you to a stand whether the most doe not goe the broad way to destruction 4. I will inform you a little more because you boast of Antiquity in your Opinion and Religion you are deceived for our holy faith is as old as the first man and woman that was created yours is but of late from a God newly come up and indeed no true God Our God created the Heaven and the Earth and from him is our Religion and He destroyed the World by waters for profaning the name of the Lord by false worshipâ— and it was our God that cursed the Nations with strange Languages
in an high degree for which all the Familie of my Father and Mother doe much rejoyce And although your most excellent Majesty have given her out of her gracious respect to her good counsell and shee is much greived that shee cannot give content to her most Sovereign Lord in changing her judgement in Religion from that shee was educated in Wherefore if I may be so bold to imâ—lore your graces favour on her bohalfe in granting her small request to build her a Chappell on Mount Olivet to satisfie her mind it is but her fancy I am sorry for my part shee cannot comply with your devotions shee is but a woeman and I hope no hurt will accrew to your selfe or Kingdome and if I may have leave of your sacred Majesty to say it is but too much stricknesse for I am well perswaded of your Religion that you may be saved with your profession and so I hope we shall as soon also come to the Elisian Feilds of all happinesse as well as you At this speach of the Queens Brother the King was somewhat moved and began to be angry but he fell at the Kings feet and besought him that he might speake two or three words more in my Sisters behalfe and I hope I may speak freely that you did covenant with my Sister that shee should use her conscience and that shee and her attendants of our Nation should have free exercise of their devotions and therefore let it please your Majesty give us leave to put you in minde of your promise and how can they perform their devotions unlesse they have a place of assembly else it had been better for her never to have come to the Land of Israel But as you have given us cause to admire your speciall love to my Sister So we humbly pray let us have no occasion to distrust it And let me say one thing more it will marvellously affect our Nation and it will perswade them that you love us if you please to grant this request to the noble Daughter of our Leige Sovereign Lord the King of Moab my Father and yet one thought more comes into mind which I suppose will be pleasing to your sacred Majestie that if you perceive any damage or danger is like to issue upon it you may pull downe every stone of the building and levell it with the ground King The King said trouble me no more with these matters I will gâ—ant no such thing your speaches are unsavory and full of ignorance I could answer all your fond allegations but it is not for Kings to dispute with them that have nothing to doe with us in such cases Where the word of a King is there power is and let that suffice you This Brother went and told his Sister of all the discourse with the King and of his denyall at which report shee fell sick and was very sad upon which the King gave her a visit and shee wept abundantly now the King had some relenting in his heart for the King perceived it was greife and trouble of heart he spake very kindly and tenderly to her A man of ingenuity cannot endure unlesse a Nabal a Fool a Churl to see his near and dear consort to weep a woman endowed with excellent parts of wit understanding grace of speach courteous loyall comely sweet and beautifull and what may give a man content I speak simply of man and woman The King after he had in a most pleasant manner saluted her departs and then her spirit was revived colour began to be in her cheeks and lightsomnesse in her countenance Although a woman be as a mans selfe very desirable yet in case of Religion and the worship of the most High who is a jealous God and his worship is pure and holy and will not abide our Tresholds to be set by his Thresholds In this case we must deny our selves as not to be servants of men much lesse of woemen and her that is most deare of earthly comforts that lies in the Bosome and dearer then all other relations what ever rather then to be a means that the name of Jehovah be profaned by false worships he that doth not so the Son of God saith is not worthy of him The story of our first Parents must be conferred when our first Father was perswaded by his Wife with her selfe to break the commandment it should seem shee perswaded him for it is said Because thou hearknest to the voice of thy wife Gâ—en 3.17 and ever since woemen are weak to be seduced but strong even Satans engine to seduce the man with her Enchantments for so they may be very well called of her eye-lids lips tears c. The Son of God laid this danger before his people Exod. 34. And Satan put this in practise by his wicked Prophet Numb 24. 25.1 2. And Satan thus dealt by the Jannes's and Jambres'es under the New Testament times who did and doe creep as Serrpents into Houses to lead captive silly woemen laden with sins and led away with diverse lusts 2 Tim. 3. The wife shee is still at home with her children and servants and how insensibly doth shee corrupt them And if a Woeman be active shee will corrupt other woemen and after a little while men follow their wives and so corruptions gangrenate quickly and spread far This the Apostlâ— foretold which came to passe afterward but especially concerning Mahomet and in the Papacy Pardon this digression Queen About certaine moneths after that the King had called for this honourable and royall Lady shee prepares her selfe in all costly raiment cloath of Gold and Silver of curious needle work with chains of inestimable Jewels about her neck that the beames of her spankled raiment with the precious gems made radiant beams the Sun shining thorough the Windowes upon the wals of the Kings palaces as shee passed and at last enters the chamber of presence honoured Virgins attending her and presents her selfe before the King with her â—orient eyes damaske rosie cheeks twinkling eye-lids cherry lips and all festivity and grace of speach with comely and pleasant deportment fell at the Kings feer the King took her up by the hand and fals a kissing her with all loving embracements and after many pleasant passages the night drawing on the King and shee had sweet complacency in the bed of love the next morning shee retyred her selfe to a close secret Chamber by and after shee had washed and perfumed her selfe and had put on other change of raiment very costly craves leave to doe her humble duty and take her leave of the King whom when the King saw he was taken again with her eye-lids and closes her fast in his armes Then shee ponders how shee may inforce her old arrand and after much and pleasant complement with the King as soon as shee had perceived shee had intangled him then shee utters the oracles of the old Serpent and saith to the King How doe I admire and
that the Article of our Lords going to the joyes of God taught in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be taught people of suffering hell-torments that when we should be taught to understand Hades of heaven we have been instructed to understand it of hell but we hope it will be so no more to put darknesse for light and evil for good 3. But now of latter times some learned seeing the native meaning of the greek in the Article will neither justifie the translation nor the exposition that is made upon it and yet still they do labour to make the matter good about hell-torments and therefore they have endevoured by the Scriptures to fortifie that opinion which how orthodoxly they have done it is hoped men may have leave to examine which if it be denied then we shall transfer the infallibility of the Pontifician chair justly decried to them whom we know will not arrogate any such thing 4. Are Orthodox Churches so infallible in all things may not godly learned men utter unsound Doctrines and much miscarry in matters of sound judgement and application It is possible they may There were in times past three godly Divines none like them now on the earth yet they did not speak of God right things although they thought they spake in the behalf of God I will transcribe what is spoken of them 5. Hear now my reasoning and hearken to the pleading of my lips will you speak wickedly for God and talk deceitfully for him will ye accept his person will ye contend for God Is it good he should search you out Job will tell us that it is not good to defend Gods cause with an error pretending Religion or as one mocketh another do you so mock with him He will surely reprove you if you do secretly respect persons Shall not his excellency make you afraid and his dâ—ead fall upon you Your remembrances are like to ashes and your bodies to bodies of clay Hold your peace c. Job 1â— 6 7 8 9 10 11 12 13. They were holy men and spoke most excellently and we see by this that though they exalted Gods holy justice in their applications yet they spake not righteously as Christ testifieth for the comfort of his servants Job in chap. 42. Thus Job spake to his three friends and we hope we speak to friends and we doubt not but they will remember that we ought not to have the faith our glorious Lord Jesus Christ in respect of persons 6. And we hope our learned will say as Elihu What shall we say to him for we cannot order our speech by reason of darknesse Job 37. and they will acknowledge they know in part and prophesie in part and we hope they wil not be angry if we judge of what they say the Apostle would not be angry but said Judge ye what I say 1 Cor. 10. and we hope they will not deny but that they may know we will not say be instructed in the way of Christ more perfectly 7. May not godly Ministers now speak things not fitting about the sufferings of our Lord and Saviour as if any shall say that he sufferred the second death els we should have suffered it if any shall say he suffered Hell torments for the same reason If any shall say that the Son of God was not Christ for a time when he underwent the wrath of God Also if any shall say that in his agonie in the garden or upon the Crosse he did enter the lists to fight the great combate hand to hand with his angry Father c. c Are these speeches if any shall so say the Dialect of the holy Spirit in his holy Scriptures which he hath conveyed unto us by his infinite good and gracious providence Again if some good men shall have these passages that it was not the violence of his crucifying that cut off his life but the wrath and curse of God swallowed up his spirit and made his heart fail him and that his soul left the body in that agonie Thus if any shall say then one may inter that he felt not the love of God his Father before he yielded the Spirit but died in a cloud but we are taught of God Gen. 3.15 Psal 22 the cicle of ii that when the Seed of the Serpent was so busie in breaking the foot soal piercing the hands and feet of the * morning Star that he with an holy peaceable and quiet spirit as a sheep dumb before the shearer committed the cause to him that judgeth righteously and prayed Father forgive them for thy know not what they do And it is said in Psal 16. that he did alwayes behold the Lord his heavenly Father before him and that he was still at his right hand that he could not be so moved or disturbed in soul as some talk The world was made to shew principalities and powers and thrones and dominions the contrary that he would rule all his souls affections in an holy and glorious manner and by that Justice make a new world and that he the second Adam had power over his affections more than ever the first Adam he had power to trouble himself with grief and sorrow and to be affected with grief and sufferings from others and to rejoyce as he saw occasion he could rule his affections as he did the waves of the sea so far to go and no further such an holy Majesty appeared in all his Sufferings at all times but especially in his agonie in the garden and sufferings on the Crosse In all which he carried himself beyond the comprehension of men and angels And this doth more appear if we consider the sweet heavenly and calm conference he had with the repenting thief on the Crosse He that bade us possesse our souls in patience that so in all afflictions we might enjoy our selves he much more did enjoy himself by his patience and obedience and as David in type saith I waited patiently for the Lord and he enclined his ear unto me and saved him from the pit of tumultuous as flictions So the Lord Jesus was from the fear of death Heb. 6 5.7 Again he loved his enemies and did good to them that hated him and prayed for them and bade us so to do and to overcome evil with goodnesse thus the LORD ruled his affections and gives us grace for grace so to do as Stephen c. And in that agonie in the garden there was an angel from heaven strengthening and comforting the humanity so that he was neither forsaken as some understand forsaken of the Father nor of the holy Angels and if God had forsaken him what Angel durst come to comfort him That we may better understand the term forsaken The rich man we know was forsaken of God for he was in torments under the second death and therefore he might not have so much as a drop of water to cool his luxurious palate much lesse might he have an holy Angel
from heaven to comfort him and it is most evident that Christ was not forsaken for the holy Angel did not come from heaven to the Lord Jesus without a commission from the heavenly Father to whom the humanity prayed and therefore in the closure of his meritorious sufferings his heart rejoyced and his tongue was glad and being full of faith and comfort he said Father into thy hands I commend my spirit and then he sent out his Spirit from his Body 10. Again if some shall say the wrath of God as some understand wrath killed Christ We should be well advised what passeth the doore of our lips for Christ our holy Mediatour said I have power to lay down my life Jâ—â— 10.17.18 and have power to take it again This commission or commandement have I received from my Father also he said As the Father knoweth me so know I the Father and lay down my life for the sheep therefore doth my Father love me because I lay down my life that I may take it again Joh 15. As the Father hath loved me so have I loved you continue ye in my love If ye keep my commandements ye shall abide in my love even as I have kept my Fathers commandements and abide in his love John 16. Ye shall be scattered every man to his own and shall leave me alone and yet I am not alone because the Father is with me These Scriptures and others are prevalent to make one think and believe that he was not under the wrath and curse of God in any respect or consideration as some understand wrath not for one minute of an hour for surely the Son of God our Lord Jesus Christ was a most willing Mediatour and Redeemer for us to God our Father he gave himself a voluntary and free will offering to our heavenly Father for us and therefore no force did separate his soul from his body but he did that act by his own power as the formality of his Sacrifice 11. Many Ministers have some expressions about our Lords Sufferings which many godly and learned Divines have testified are not warrantable for what are we dust and ashes to speak of God and our Redeemer and Mediatour words not comely but we all should consider that aâ— Moses spake nothing of his own mind nor Christ in the flesh nor his Apostles from him but what he taught to Moses and the Prophets So we should all speak from his holy Scriptures sound Doctrines wholesome Doctrines plain and pregnant speech sound and uncondemnable 12. The assertion that our Lord suffered hell-torments in this life in his soul or body appeareth not true by any Scripture True modesty would look to Scripture phrases in handling our Redemption The ill translation of the Article and the bad interpretation of it but especially the mistaking of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath filled the Church of Christ with much trouble and the smoke of the Pit which hath troubled many mens eyes hath also been a great occasion thereof but now the smoke is much vanished blessed be God 13. Beloved Reader we desire to reverence his word by whom the world was made his word is of sufficient authority with us and to that we through the strength of Christ will cleave as to our life therein is these words And the Bread that I will give is my flâ—sh namely that I will give in sacrifice for the life of the world Joh 6. And this is at large expounded Heb. 9 But Christ being come an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands I mean not of this building neither by the blood of goats nor calves but by his own blood he entered once into the holy place having obtained eternall redemption for us And it is also sald that without shedding blood is no remission and this is further amplified How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your consciences from dead works to serve the living God And for this cause he is the Mediatour of the new Testament that by the means of death this is not the second death for the Redemption of the transgressions that were under the first Testament they which were called might receive the promise of the eternall inheritance Chap. 10. By the which will we are sanctified through the offering the body of IESUS Christ once for al He. 10. And so he doth most sweetly and confortably speak in verse 19. 20 21. and in deed all that Epistle doth open Ioh. 6. most heavenly 14 Againe if Orthodox Churches yea the most Orthodox are so infallible that our faith must be resolved in part into their commentaries expositions c. how cometh it to passe that some do differ in Church discipline from so many reformed Churches both from Geneva Zurick Scotland Low Countries c. that they neither scotize it with the Scot nor Genevate it with the zealous Towne of Geneva they fall it may be under reproof in not agreeing with but discording the judgement and practise of the best and reformed and Othodox Churches in discipline And they had need to shew very good reasons of their so dissenting or they are to blame or else some may say came the word of God out from them or came it unto them only yea and may not others say so too of the best Orthodox Churches came the word of God out from or came it unto them only that men must be judged by them But the Holy Ghost hath charged us in his cause be not the Servants of men 1. Cor. 7. 15. The Pontificians said that our fore Fathers had the word of God from them and therefore they did by Egyptian Bondage tye our Ancestors to their Doctrines and Councils and at last to the Pontifician chaire and caused all Christs Witnesses to mourne in Sack-cloah that would not obey their constitutions But the Lord our God hath delivered us from that house of cruell bondage of mysticall Egypt And Christ saith his Magistrates must not bring his people back againe to Egypt Deut. 17. 16. We are of Japhets posterity And it is said God perswade Japheth to dwell in the Tents of Sem. So that we must know Japheth our Father and his faithfull posterity had their faith from Sems Tents and not from the Tent of the seaven Mountaine City of King Abaddons Kingdome And this holy faith was taught to Japheths posterity by the Sons of Sem the Prophets and Apostles The Apostles and Disciples taught this faith from the Scriptures of the Prophets at the commandment of the everlasting God to the Romans Corinthians and Galatheans Ephesians Philippians Colossians Thessalonians and the other Churches of Asia round about from Ierusalem to Illiricum and also to Dalmatia Croatia and doubtlesse to Spaine Rom. 15. And also to great Brittany as ancient Histories and as Master Speeds chronicle declareth Therefore it
In like sort there is a place appointed for the Reprobates for their everlasting torment not hear but in Hell in the world to come hut yet man times some of these Reprobates have as it were the first fruites of Hell torments here in this world by an accusing and tormenting conscience as Kain Caligula c. but not the essentiall Torments of Hell till they come into the very place of Hell it selfe 4. And yet some have said that locall Hell is but a circumstance and that our Lord suffered penall Hell though not in local Hell In like sort they may as well affirme that the glorious place of Heaven in the world to come is but a circumstance and so in this sence all created things in respect of God are but circumstances 5. Is it well done to make this distinction and division of a penal Hell from a local Hell our old English Saxon word Hell will not manage this cause neither for Plaintiff nor Defendant It is not Hades unto which our English Saxon word doth not answer but Gehenna that Ecclesiasticks must cleare about our Lords sufferings for all the Saints do in one kind or other undergoe Hades in this world and so our Lord did undergoe Hades in two of its significations namely first in the death of his humanity and then after that death he was put in Hades the grave and thirdly the wicked Ecclesia of he Council was a Gate of Hades to him and so in like sort all wicked Courts are Gates of Hades to the Godly Martyrs therefore such Courts are in Mat. 16. called the Gates of Hades godly Martyrs must remember when they are going to such Courts that they are going to the Gates of Hades and yet they must incourage themselves and one another with that speach which Christ spake by his Spirit to the Churches in Apoc. 1. Fear not I have the Keyes of Hades and death and that he shewed in his own Resurrection and will one day in ours so then persecuting Tyrants have not power simply over the bodies of the godly they could not retain Peters body in Prison Act. 12. nor the bodies of Paul and Sylas Act. 16 Christ did not as yet grant leave to their persecutors to turn the Keye to let them into Hades though afterwards he did Steven and James were the first Martyrs of the New Testament that were sent to Hades and Christ Jesus was the last great Martyr of the Old Testament whom they sent to Hades for the old Testament was not disannulled but by his death 6. It is a great comfort that persecuting Tyrants can send the godly no further but to Hades they cannot send them to Gehenna and if our Ecclesiasticks will Rest hear we will with good will joyne with them both our hands and heart that Christ Jesus under-went a penall Hades in this world But I suppose they mean further matter or else they mean nothing as indeed their meaning in this distinction wil come to nothing 7. This then I conceive is the state of the question Whether there is a penall Gehenna in this world out of locall Gehenna in the world to come I say that Gods blessed Book doth not shew this and if any shall yet affirme it we must be bold to say it is but a dreame not the Revelation of God which evidently sheweth that penal Gehenna is in locall Gehenna 8. Let these Scriptures be dilligently marked for the place and punishment of Gehenna Mat 5.22.29.30 Mat. 23. Mar. 9.43.45.47 Luk. 12.5 And now compare these Scriptures with the case of our Lords sufferings whether any sparke of the penall fire of Gehenna fell upon his soul or body or whether that cursed worme did ever gnaw one minute of an houre on his spotlesse soul as some dread not to affirme 9. Hence the Reader may see the necessity of a right translation and exposition of the words Hades Gehenna c. the learned keep the tearm Amen in all Translations and many Greek words are commonly understood and how full is the English of Latine words see H. Bro. in L. Fam. 60. 10. Observe that in all the Evangelists the holy Spirit doth not change phrases as in other passages he doth to put Hades for Gehenna or Gehenna for Hades neither is Hades taken properly and only in all the New Testament for the cale of Reprobates But still the person and his cause must judge of the matter where Paradise in Hades is the lot of the godly and Gehenna in Hades is the lot of the wicked 11. Shall we say we deale worse then Papists about the holy Article of the Creed they say the Lord went to Hâ—ll to Triumph over the Devills and not to suffer Let all the godly put away this mis-interpretation of that holy Article first that Christ went to Hell only to Triumph over the Devils and secondly that pore jejune distinction which doth not honor but dishonor the pen of a godly Scholler of our Lords suffering Hell Torments in a penall Hell out of the locall Hell CHAP. XXXVI Observations on the second Death which some say Christ suffered 1. THE Lord Jesus did not undergoe wrath as some understand it of the Essentiall wrath of God which also they tearme the second death must not we understand that whatsoever is in God is God touching the holy deity and therefore as God is love that is essentiall love so his wrath is essentiall wrath and can we say that Gods essentiall love was ever on Christ and therefore he is called his beloved Son or the Son of his love Joh. 15.10 Act 2 25. yea and that God loved him to the end as he loved the Breathren Joh. 4. 2. When he was in that most lad agony in the Garden there was an Angel sent from Heaven to strengthen him which doth evidence that he was not then under the second death nor under essentiall wrath for then it had been impossible for any Angell or for all the Angels in Heaven to strengthen him or support him 3. If he had suffered the second death which is indeed the effect of the essentiall wrath of God he could not have said My God my God why dost thou leave me and O my Father if it be possible let this cup passe and Father forgive them and Father into thy hands I commend my Spirit neither could it be said that he did alwayes behold the Lord at his right hand as a loving Father Act. 2. and that he did abide in the love of his Father Joh. 10. 4. When did the Lord Jesus suffer the second death was it before he dyed the first death or after or did he suffer both deaths together if you say yea then give me leave to ask who told you so did the Apostles at the commandment of the everlasting God Preach that Doctrine out of the Scriptures of the Prophets for the obedience of faith shew that Scripture evidence by Scripture rightly expounded or did he suffâ—â— the
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
28 saith Andrew to his brother Simon We have found that Messias which is by intepretation the Christ and Philiâ—i finds Nathanael and said unto him we have found him of whom Moses in the Law and the Prophets did write All the Prophets did write of Christ but none named him Messias the attribute of a proper name but Daniel from the Angels message and the same Angel was sent to Mary to name him Jesus so both those names were given to the SON of GOD not by man but from heaven so in their blessed and heavenly society these speeches were uttered and confessed Christ to be the Son of God to be the Son of man to be the King of Israel and the Messias the Holy of Holinesse and the Ladder of all comfort 4. And Martha's conference with our Lord is most comfortable and full of faith shewing what they all expected and believed I believe thou art the Christ the Son of God that should come into the world to be our life and Resurrection John 5. 5. Pilates speech to the Jews is of great force What shall I do then with JESVS which is called MESSIAS Christ They all said Let him be câ—ucified This looks to Dan. 9. Psal 22. where it is said Messias shalâ— suffer Mat. 27. 6. The questions that were in agitation among the Jews at this time will brighten this matter the signes of the times as our Lord speaketh gave them occasion of moving many questions when John Elies came teaching and baptizing the Jews sent Priests and Levites to ask him Who art thou and he confâ—ssed and denied not and plainly confessed I am not the Messias the Christ Yea the Jews did so expect the Messias that all men mused that John was the Messias they were hardly driven off from the conceit they were to taken with him Luke 3.15 Iohn 1. Therefore this is a strong argument that Dan. 9.24 c. must of absolute necessity be believed to be a proper speech and definitive for the time MESSIAS coming to satisfie the consciences of the faithfull And for that also our Lord foretold of false Christs that would arise as immediately they did and deceived many as our Lord said unto them I am come in my Fathers name and ye receive me not if another shall come in his own name him ye will receive John 5. Therefore he said Search the Scriptures c. and very likely Mr. P. if he had then lived would have been a deceiver and deceived and a false Prophet or a false Christ if he had not believed Daniels Prophesie to be a most clear exact and definitive time from Daniels prayer to the death of MESSIAS So Iohn-Elias sent his disciples to Christ to stablish them in that which he their Master had acknowledged When Iohn being in prison heard of the works of Messias i. e. Christ he sent two of his disciples and said unto him Art thou he that should come or shall we look for another The times did call for all these questions being but a little before the ending of the seventy sevens 7. The adjuration of the Priest to the Lord is very considerable Mr. P. If he had been of the Councel he xitld have objected to him that the seventy sevens were ended long before he was bâ—â—n The high Priest and the whole Synedrion could not nor did challenge the Lord for the time of 70. sevens so where no doubt or question was â—â—va answer needed but the high Priest and most of the Jews thought him too base for such a Messias as they expected and so adjured him to answer to this I adjure thee by the living God to tell us if thou be the Messias the son of the blessed God and Christ answered affirmatively 8. Many weighty arguments depend on these things of Dan. 9.24 as 1 Iohn 4. Every spirit which confesseth Iesus to be the Messias the Holy of Holy is come in the flesh to be a son of man Dan. 7. is of God and every spirit that confesseth not Jesus to be the Messias the Christ is come in the flesh to be a son of man is not of God 1 Iohn 5.1 whosoever believeth that Iesus is the Messias is born of God not simply or barely a confession of the attribute Messias i. e. Christ but a right apprehension of his person and offices Rom 10. his person that he is the son of man Dan. 7. and the holy of holy as touching the spirit of holinesse that raised him from the dead God dwelt in the Messias who is God blessed for ever nor onely to confesse this of his person a Locust from the bottomlesse pit as Satan will chirp out this but to confesse Iesus to be Messias experimentally in our minds and hearts in his offices as he is Prophet Priest and King All the three Offices of Christ as he is Prophet Priest and King are in Dan. 9.24 c. to be Messias Nagid Christ the King that all power is his by donation from the Father to command and rule the Church to restrain apostasie and all adverse power and that he suffered not for himself but for us who by his precious death hath abolished our sinnes and wrought reconciliation for iniquity and hath brought everlasting justification by his once offering up of himself and that he hath sealed vision and Prophesie that we need not expect new revelations that he made himself manifest to be the holy One of God by his Resurrection Ascension and sitting at the right hand of the Power in the higstest heavens and from thence sent gifts to furnish his Church with Offices and officers to teach and gather the elect out of the world to open their eyes to turn them from darknesse to light from the power of Satan to God that they might receive forgivenesse of sinnes and inheritancce among them which are sanctified by the faith which is in him Christ hath confirmed in his Testament all this holy doctrine for the many Jew and Gentile and the Jews for despising the blood of the Covenant have felt to this day the heavy burthen of their own imprecation Matth. 27 25. as their Fathers Num. 14.2 c. All this the holy Apostle Iohn meant and much more unutterable that the Lord Jesus Messias became such a person to be such a mediatour and that testimonie in due time according to the prophesie 1 Tim. 2.6 And the spirit is peremptory and saith whosoever transgresseth and abideth not in this doctrine of Messias which is called Christ hath not God he that continueth in this doctrine of Christ he hath the Father and the Son 2 Iohn 9. 9 It will not be uselesse altogether to observe what Taciâ—us Suctonius Iosephus speak that in all the Romane Empire it was divulged in Augustus caesars dayes that a King should arise in Iudea that should rule all the world This is evident by the Persique Magi. They having discerned an unusall Comet in the air which did
c. The times following were also times of violence and fraud in Pope and Turk Popish superstition still increasing exceedingly till by the two Witnesses it was resisted by Waldenses Wickliff Hus Jerom of Prague and Luther c. and Mahometisme greatly prevailed to the removing of the Candlesticks of the Churches of Asia as it was threatned against them Apoc. 2. 3. and evills in the Churches of the East prevailed by the strength deceit and falschood of the Papacy till that the Turk possessed Constantines Empire and City The Kingdome of Christ our Lord and Saviour under the new Testament was first impugned in the time of the Caesars and in the growing on of the mystery of iniquity Then this Propheticall Office and at last his Priestly Office was striven against which was almost desperately corrupted in the height of the mystery of iniquity in the tenth Century This last was first contested against by Waldenses Wickliffe and Luther c. Then his Propheticall Office was upheld by the faithfull in cleaving to the Divine Oracles of the holy Scriptures and at this day this is the greatest contestation And his Kingly Office hath been but in few places executed for Christian States do not consider as they should the benefits thereof that will redound unto them by true Ecclesiasticall Discipline and much opposition there hath been and is about it But as Christian Governours and Teachers have embraced the two former they will also the other rejoycing to defend onâ—ly Christs Ordinances and hate to maintain any thing of the Beasts marks that they may make good that Scripture of the Apostle of us Gentiles 1 Tim 6.13 I give thee charge in the sight of God who quickneth all things and before Christ Jesus who before Pontius Pilate witnessed a good profession 14. That thou keep this Commandement without spot unrebukable untill the appearing of our Lord Jesus Christ 15. which in his times he shall shew who is the blessed and only POTENTATE the King of Kings and Lord of Lords 16. Who onely hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom be honor and power everlasting Amen CHAP. LII Of the Attributes or Titles of God Essentially considered AELohim Almighties or Almighty Powers but in Greek the Apostles do alwaies render it singularly Theos God Aelohah Omnipotent or Almighty Job 12.4 Ael Puissant or mighty Gen. 14 18. Jehovah Being of himself and giving being to all things Elion The most High Elionin A Plurall Shaddai Almighty or All-sufficient Gen. 17.1 Adonai My Staies my Pillars Gen. 15.2 Job 28.28 Ehieth I am or I will be Ex. 3.14 Jah In notation much like Jehovah Yzur The Rock the seventy translate it Theos and sometimes Ctistes Goel Redeemer Ghosai Plurall sig my Makers Job 35.10 Abba Father The Power Matth. 26.64 The Feare Gen. 31.57 Psal 76.12 Name Theos God Curios Lord. Creator Master Mal. 1.6 Eph. 6. Eternall God Gen. 21.33 Sabbaoth When he warreth against the wicked he is called Jehovah Sabbaoth the Lord of Hosts or when he performeth great intendments for his Church From these Attributes sundry Vses may be gathered 1. From the Attribute or Title Aeloim 1. Aelohim is a form plurall to teach the mystery of the Trinity which is most necessary to be well marked or else that form were dangerous I say it were dangerous if necessity did not require us to be thereby taught the knowledge of the Divine persons 2. But sometimes it is joyned with a word singular as in Gen. 1.1 Aelohim He created because there is but one Godhead but the plurall form of speaking when it is joyned with a word singular doth necessarily call upon us to know the mystery of the Trinity in the unity of the Godhead 3. This plurall Attribute Aelohim though it be commonly joyned with a word singular for the reason aforesaid yet it is sometimes also joyned with a word plurall as Aelohim He went 1 Chron. 17.21 and so Aelohim They went 2 Sam. 7.23 and so in Jos 24.23 He is holy Gods and in Jer. 10 10. He is living Gods but in Gen. 20.13 it is also joyned with a word plurall They Gods caused me to wonder and in Gen. 35.7 They Gods were revealed to him The Wisdome of God thought these Expressions to be necessary for our instruction in the mystery of the Trinity and in the Unity of the Godhead or else it had been dangerous for Idolatry so to declare himselfe to us 2. Hence we may learn that though sometimes words of the plurall Number be joyned with the plurall Attribute Aelohim yet God did no way intend thereby to teach to worship a plurality of Gods as the ignorant and negligent in the Scriptures are ready to understand it because he hath taken good order to cleer it from that errtour by other Scriptures especially to such as are diligent in the study of the blessed Scriptures he hath cleered his Attribute Aelohim from being taken for many Gods because he hath often put this Attribute into the form singular as by Eloah in Job 12.4 and sometimes by a shorter form El The Mighty in Gen. 14.18 And secondly by joyning it often to a word singular and thirdly by limiting this plurall Attribute Aelohim onely to three persons or Existences in the unity of the Godhead as in Psal 33. 6. By the word of Jehovah the Heavens were made and all the Hosts of them by the spirit of his mouth And saith Ains in Gen. 1.1 The ancient Hebrew Doctors have left Records of this mystery Though at this day that Nation doth not understand it Come and see saith Rab. Ben Iochai The mystery of the word Aelohim There are three degrees and every degree by it selfe alone that is distinct And yet notwithstanding saith he They are all One and are not divided one from another And saith Ains in Numb 15.25 Rabbi Menâ—â—hem on these two Phrases Vnto the Lord and Before the Lord saith from their former ancient Rabbins This it meant of him and his Judgment Hale and no Judgment Hale had lesse then three by which it appeareth that the mystery of the Trinity in the Godhead was formerly believed by the Jewes though now they do oppose the same And the Lord Duplessie in his Truenesse of Religion page 74.75.76.78 doth prove that the ancient Hebrew Doctors held the Trinity But blessed be God our New Testament doth tell us most cleerly 1. That the Father is the Creator Eph. 3.9 2. That the Son is the Creator Eph. 1.8.10 Col. 1 16. 3. That the holy Spirit is the Creator Gen. 1.2 Psal 33.6 Psal 104. 30. And hence it is that Salomon would have young men to make it their care to Remember their Creator in the daies of their health Eccles 12.1 4. Hence we may learn that God is Almighty for the protection of those that feare him and that trust in his gracious promises and he is Almighty to ruinate his Churches
the faithfull or sure Creator in 1 Pet. 4.19 9. Ghosai a plurall signifying My Makers 1 Hence we may learn that there is a Trinity of persons in the Unity of the Godhead it is used in lob 35.10 and Psal 149.1 2. Hence we may learn that God hath not onely made us to have a being in his visible Creation but also that he doth make his Elect to have a being in his invisible Creation namely to be his people by a spirituall Creation as the double reading in Psal 100.3 doth well expound the sonse 10. Goel Redeemer This is most usually applied to the second person because he paid the price of our redemption But yet redemption is also often attributed to the first person in trinity as in Isa 63. because all our actuall liberation is from him The second person paid the price But the actuall Attonemont by which redemption is compleat is the act of the first person and the qualification that belongeth to the persons that are to be redeemed is the act of the third person and in this sence all the three persons may be called Redeemers 11. The other Attributes the Power the Feare c. are coincident with the former Titles and with their Expositions and uses Conclusion Seeing Elohim is the mighty Creators and Iehovah is Being of himselfe and giving being to all other things and the most High and onely Potentate to maintain and defend his Saints that are in Covenant with him and seeing he is our All sufficient four Pillars and stay alwaies unchangable and ever the same our breath in whom we live and move and have our being in whose hand is our breath and all our waies and seeing he saith that he is our Father and Redeemer through the everlasting Covenant confirmed in the blood of his deare Son we may well make all the Trinity in that eternall Covenant to be our Rock and Refuge for our Redemption Reconciliation Justification Adoption and Eternall Salvation Amen CHAP. LIII Of the Attributes of the Divine Nature of the second Person in Trinity JEhovah in Gen. 6.3 Rock Son The Word Wisdome Immanuel Lord. God Angel Michael Puissant Name Act. 3.14 Alpha and Omega Beginning and Ending First and Last 1. Jehovah is the Attribute of the second person as in Gen. 6.3 there the Spirit of Jehovah is in 1 Pet. 3.19 called the Spirit of Christ 2. Jehovah in Isa 6.8.9 is expounded of Christ in Iohn 12 37.38 3. In Icr. 23.6 that Christ is called Jehovah our Righteousness because he is by God made unto us Righteousness 1 Cor. 1.30 and 31. And saith Bro. in Ecclesiâ—stes the Hebrew Doctors do commonly say from Jer 23. as in Bathra Sect 1. fol. 75. B. that the Messias is Iehovah our Righteousness 4. In Gen. 19.24 Jehovah from Jehovah rained fire and brimstome c. hence we may learn that the second person as Mediator doth speak and work from the Father as Iohn 5.17 to verse 30. The Father must evermore be considered as the first in the order of working in the Trinity 5. From Iohn 5.17 c. we may see the reason why the Title Jehovah is so usually to be understood of Christ except in those places where the Father is distinguished as in Gen. 19 24. Psal 110.1 and some few other places as in Isa 26.4 there Jehovah is said to be in Iah the Father and our Lord doth thus insinuate the sense of that and such like places to Philip in Iohn 14.10 11. Believest than not that I am the Father and the Father in me so in Exod 23.21 My name is in him is thus opened in 2 Cor. 5.19 God was in Christ 2. Hence we may learn that all the attributes that are given unto God essentially are likewise given to the second and third persons as well as to the first 6. Christ is called the Angel that Jacob invocated The Angel that appeared unto Moses in the Bush Exod. 3. The Angel of Gods presence Esa 63. And the Angel of the Covenant Mal. 3 1. Likewise the Titles Jehovah Aelohim c. used by Moses in Geneses Exodus Leviticus Numbers Deutrenomy and used by David and all the Prophets These Titles are applied by the Apostles to Christ in 1 Cor. 10 and Stephen called Christ the Angel in Act. 7.38 7. The title God is applied to Christ as in Psal 78.1 Let Aelohim God arise and in v. 19. Thou art ascended on high is expounded of Christ in Eph 4 8.9 and the former sentence Let God arise is taken from Numb 10.35 and there it is Rise up Iehovah and in these words Moses also hath respect unto the promise in Exod. 23.20 21. Behold I send and Angel before thee c. Beware of him and hear his voice c. for my name is in him and in Gen. 31.13 he is called the God of Beithâ—l 8. The title Son is applied to Christ in Psal 2 12 Kiss the Son least he be angry likewise in Prov. 30.4 What is his name and the name of his Son if thâ—u canst tell Likewise God the Father doth call him Son This is my beloved Son in whom I am well pleased hear him Matth. 3.17 Matth. 17.5 9. Word as in 2 Sam. 7.21 For thy words sake but in 1 Chron. 17.19 repeating the same thing it is for thy servants sake So in the new Testament the second person is called the Word Iohn 1.1 he as Mediator is also so called in relation to the eternall Covenant which he in his Godhead made with his Father for mans redemption and that he is called the servant of God because he assumed our nature in relation to do the Office of a Mediator Matth. 12.18 compared with Esa 42.1 10 Christ is called the Wisdome of God first in Pro. 8.1 and secondly he is so called in the new Testament Luke 11.49 1 Cor. 1.24 11. He is called the Father of Eternity in Esa 9.6 because he did in his Godhead from Eternity covenant to undertake the Office of a Mediator by which means he procured the spirit for our Redemption and so consequently for our Adoption and thus Christ is called the Father of Eternity and in this respect he hath taught us to pray unto all the Trinity by this title Our Father Matth. 6.9 12. He is called Michael the Arch-angel by Iudas Thaddae is v 9. but this very person is called Iehovah in Zach. 3.2 being cited thence 13. He is called Gods Fellow in Zach. 13.7 with Matâ—h 26.31 for he thought it no robery to be equall with God Phil. 2.6 14. He is called God over all blessed for ever Rom. 9. and the God of Beithell Gen. 31.13 and the mighty God Tit. 2.13 15. He is also called the Lord in Rom. 10.9 But that place is taken from Deut. 30 10. c. and there he is called Jehovah and in 1 Cor. 2 8. he is called the Lord of Glory and in Jam. 2.1 our glorious Lord Jesus Christ 16. He is called Name
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
death a most acceptable Sacrifice of Reconciliation 4. Christ is called the Prince of life in relation to his Office of Mediatorship 1. Peter tells the multitude of the Jewes in Act. 3.14 15. Yee killed the Prince of life why else is he called the Prince of life but because he brake Satans head-plot by his combate of suffering and by his sacrifice of obedience even through all the said sufferings and by that means he redeemed the Elect from the death of sin which Satan by his cunning head-plot had brought upon them all and so in this respect he is called the Prince of life alluding to that Combate and Victory over Satan in Gen. 3.15 and to that in Psal 2.2 The Kings of the Earth set themselves and the Princes do plot together against Jehovah and against his Christ and the fulfilling of this combate is thus expressed in Act. 4.27 28. Of a truth Lord against thy holy child Jesus whom thou annointedst gathered were both Herod and Pontius Pilate to do whatsoever thy hand and thy Council had determined before to be done according as he had declared it in Gen. 3.15 namely That the seed of the Woman should combate with his proclaimed Enemy Satan and his seed and that by his obedience to the Lawes of the combate he should break the Devils head plot for the redemption of the Elect from the death of sin to the life of grace and so at last to the life of glory and in this respect lie hath merited the Title Prince of life and to this effect did Peter speak to the Council of the high Sanâ—dâ—im in Act 5.31 Him God made high with his right hand a Prince and a Saviour to give repentance to Israel and forgivenesse of sins and in this respect Christ is also stiled the King of Justice and the King of Peace Esay 7 2. And the Prince of Peace in Esay 9.6 and in Ezek 34 23 24. God calls him One Shepheard And his Servant David And a Prince among them and so in Ezek. 37.25 5. Christ is called the King of Israel 1. Nathaniel makes this confession of his Faith to Christ in John 1. 49. Rabbi thou art the Son of God thou art the King of Israel In this speech Nathaniel had respect to Dan. 9.25 where he is called Messiah the Prince or King as Broughton in his last Edition reads it 6. He is called the Messias In Dan. 9.25 26. He is twice called the Messias which in Greek is Christ that is Annointed and so in John 1.41 Andrew found his Brother Simon and said unto him We have sound the Messias and in verse 45. Philip found Nathaniel and said unto him We have sound him of whom Moses did write in the Law Deut. 18.18 and in the Prophets Esa 4.2 and in John 4.25 The woman of Samaria said unto him I know that Messias cometh wâ—ich is called christ or the Annointed and this Title was given him in relation to his Victory in breaking Satans head-plot for our redemption as it was first implied in Gods Declaration of the Combate and Victory in Genes 3.15 7. He is also called the Apostle and high Sacrasicer of our profession in Heb. 31. And the Shepheard and Bishop of our Soules in 1 Pet. 2.25 and our Advocate in 1 Iohn 2. If any man sin we have an Advocate with the Father Jesus Christ the just who is the reconciliation for our sins 8. Christ hath many Titles given him in relation to his Office of Mediatorship from Metaphors and Similitudes 1. My Husband Hos 2.7 2. The morning Star in the Title of Psal 22. and in Rev. 2.28 and Rev. 22.16 3. A Nazaren Math. 2 23. He was not a Nazarite according to Num. 6. as some through heedlesnesse do take it for he both drank Wine and was polluted by the dead Luke 7.33.34 Luke 8.49.54 Mat 9.25 Luke 7.14 which a Nazarite might not be but he was a Nazaren of the Town of Nazareth which Towns name is derived from Nazar the Branch out of the root of Jesse in Esa 11.1 And saith Bro. Nazar in the Thalmud is the Messias from Esa 11.1 and saith he in his Consent 2830. Nazar is a Spring or Branch Esa 11.1 and saith he the Town Nazareth alludeth unto that in Mat. 2.23 4. He is called the brightnesse from on high hath visited us Luke 1.78 5. He is called the Bud of the Lord in Esa 4.2 Zach. 3.8 Zach. 6.12 6. The Son of Righteousnesse Mat. 4.2 7. A Son and Shield Psal â—4 12. 8. The way the truth and the life John 14.6 9. The Door Job 10.7 10. The bread of life that came down from Heaven John 6.35.48.51 11. The true Vine John 15.1.5 12. The Lamb of God John 1.29 13. The chief corner stone Eph. 2.10 1 Pet. 2.6 14. The head of the body of the Church Eph. 1.22 Col. 1.18 15. The head of all principality and power Col. 2.10 16. The first fruits of them that sleep 1 Cor. 15.20.23 17. The Lion of the Tribe of Iudah Rev. 5.5 18. The horn of salvation Luke 1.69 These and such like Attributes do shew the effects and the operations of Christs Mediatorship sundry waies both for the comfort of the godly and also for the terrour of the wicked enemies of his Church and people CHAP. LVI Of the Attributes of the holy Spirit HE is called the Holy Ghost Act. 28.25 Paul said to his offended Hearers at their departure Well spake the Holy Ghost by Esay as the Prophet unto our Fathers c. But in Esay he is called Iehovah Esay 6.8 9 10. so also the Title holy Ghost in Heb. 10.15 is taken from Ier 31.33 and there he is called Iehovah which is an incommunicable Attribute to any Creature and hence it is evident that Iehovah the Father Iehovah the Son and Iehovah the holy Ghost in the unity of the Godhead and in the Trinity of persons did make the new Covenant for all the Elect and therefore they will certainly give the gift of faith to all the Elect that so they may be partakers of all the blessings that are therein contained 2. The said Holy Ghost is called the Spirit Iohn 1.32 33. Mar. 1.10 3. The Spirit of Aelohim Gen 1.1 2. 4. The spirit of God Mat 3.16 Act 5.3 4. 5. The holy Spirit Psal 51.11 Esa 63.10 Luke 11.13 6. The holy Spirit of God Eph 4.30 7. The holy Spirit of promise Eph 1.13 8. The Spirit of the Father in Iohn 14.16 17. I will pray the Father saith Christ and he will give you another Comforter which is the holy Ghost whom the Father will send in my name and so consequently the Spirit proceeds from the Father as in Iohn 15.25 9. The Spirit of the Son Gal 4.6 and therefore he proceeds from the Son as well as from the Father If I depart said Christ to his Disciples that were so full of sorrow for his departure I will send the Comforter to you Iohn 16.7 and in
Iohn 15.26 I will send the Comforter to you from the Father for our Covenant and Contract was so from eternity that in case I did perform the conditions of the Mediators Office I should have a joynt hand with my Father in the sending of the holy Spirit 10. He is called the Spirit of his mouth namely the Spirit of Iehovah Father and Son Psaâ— 33 6. 11. He is called the Finger of God in Luke 11.20 by which the humane nature of Christ did his Miracles 12. He is called the power of God Luke 1.35 The Angel said unto Mary The holy Ghost shall come upon thee and the power of the most High shall over-shadow thee namely as it did over-shadow the confused Chaos in the Creation as Mr. â—rap speaketh 13. Peter calls the Holy Ghost God in Act. 53 4. These and such like blessed Attributes of the third person in Trinity are sufficient to convince any Iew Turk or Arrian that the holy Spirit is true God except such as God hath given up to the Spirit of slumber and to the hardnesse of their own hearts to perish in their own impenitency CHAP. LVII Of the Attributes of the Holy Ghost in relation to its opperations and effects in the various manner of his working 1. AS the Spirit of Aelohim in the beginning did move upon the face of the waters to the producing of the visible Creation Gen 1.1 so it moved also upon the water of Gods word to Adam and so to all the elect for the producing of the spirituall Creation For except a man be born of Water and the Spirit he cannot enter into the Kingdome of God Iohn 3.5 And there are three that beare witnesse in the earth the spirit and the water and the blood and these three agree in one 1 Iohn 5.8 And so Moses Doctrine is compared to raine in Deut. 32.1 and so Tit. 3 5. 2. Saith God in Gen. 6.3 My Spirit shall not alwaies strive with man for that he is but flesh Hence take notice of the Spirits working or striving with men that are given to the flesh it doth often strive along time with such but if after some time they will not hearken then God saith it shall not alwaies strive but it shall at last give them up to their own hearts lusts to perish in their sins Noah â—a a preacher of righteousnesse to the old world for a hundred and twenty yeares and this long time the Apostle calls the long suffering of God 1 Pet. 3.19.20 2 Pet. 2.5 3. It is said in 1 Pet. 3.18 That Christ was quickned by the Spirit by which he went and preached to the Spirits that now are in prison that were disobedient in the daies of Noe hence two things are observable 1. That Christ was called Iehovah in Gen 6 3. 2. That the Spâ—rit by which Naah preached to the disobedient world is here called by Peter The Spirit of Christ 4. In Esa 6.10 They rebelled and vexed his holy Spirit which did strive with them for their conversion by the preaching of his Prophets Therefore was he turned to be their enemy and he fought against them as he threatned to do if they did not obey his voice Exod. 23.21 and he did also fulfill it in Psal 78.40 c. and 1 Thes 5.19 5. God saith thus to his Elect I will put my Spirit within you and cause you to walk in my Statutes and yee shall keep my Judgments and do them Ezek. 36.27 This is the operation of Gods Spirit in the Elect at one time or other while they attend upon him in his Ordinances for the walking in his Statutes and the keeping or doing of his Judgments doth imply the obedience of faith to all his statutes in their spirituall sense and meaning as in Ezek. 11.19 20. and Ezek. 36.27 and in Rom 2.26 Yea the Spirit doth by its operations work upon baptized Infants that belong to Gods Election by vertue of the Covenant which is the word of promise for their Regeneration and knitting to Christ if they dye before they come to knowledge by the outward hearing of the word as Esa 59 21. 6. It is said in Esa 11.2 That the Spirit of the Lord shall rest upon the root that shall proceed out of the stem of Jesse and the Prophet doth repeat some heads of those endowments of the Spirit whereby the humane nature of the Messias should be furnished But the said heads are expressed in such large and copious words that it implies he should be furnished with the whole Spirit and with all the gifts and graces of that Spirit and from thence it is said in Reve 1.4 that he hath the seven Spirits of God that is to say the whole Spirit and all the graces of the Spirit and this Endowment of his is often repeated as in Revel 3 1. Revel 4.5 and Revel 5 6. 7. It is said in 1 Cor. 1â— 4 That there are diversities of gifts but the same Spirit And in verse 8. to one is given by the Spirit the word of wisdome and to another the word of knowledge by the same Spirit And in verse 13. by one Spirit we are all baptized into one body 8. It is said because yee are sonnes God hath sent forth the Spirit of his son into your hearts which hath this operation it inables you to cry Abba father Gal. 4.6 and in this Text the holy Trinity is also expressed 9. Sundry operations are ascribed to the Spirit in Rom. 8. 1. in verse 5. They that are after the spirit do mind the things of the spirit 2. In verse 6. The wisdome of the spirit is life and peace 3. In verse 11. If the spirit of him that raised up Jesus from the dead dwell in you c. he shall also quicken your mortall bodies by his spirit 4. In verse 13. If ye mortifie the deeds of the flesh by the spirit ye shall live 5. In verse 14. As many as are led by the spirit are the sâ—ns of God 6. In verse 15. Ye have received the spirit of adoption whereby ye cry Abba Father 7. In verse 16. The same spirit beareth witnesse with our spirit that we are the children of God 8. In verse 26. The spirit helpeth our infirmities for we know not what to pray as we ought but the spirit it self maketh request for us with fight and groans that cannot be expressed 9. In verse 27. The spirit maketh request for the Saints according to the will of God These sundry operations of the Spirit are expressed in this eigth chapter 10. Sundry operations of the spirit are in Gal. 5. 1. In verse 16. Walk in the spirit and ye shall not fulfill the lusts of the flâ—sh 2. In verse 17. For the Spirit lusteth against the flesh 3. In verse 18. If ye be led by the spirit ye are not under the law 4. In verse 12. The fruit of the spirit is love joy peace long-suffering gentlenesse goodnesse saith meeknesse
temperance against such there is no law 5. In verse 25. If we live in the spirit let us also walk in the spirit 11. It is said in Ephes 6.17 The sword of the spirit is the word of God and in verse 18. Pray in the spirit 12. Quench not the spirit 1 Thes 5.19 13. The holy Ghost doth renovate our corrupt natures as in Tit. 3.5 Of his mercy he saved us and by the washing of the new birth and the renewing of the holy Ghost 14. The spirit and the Bride say come Rev. 22.17 15. The grace of our Lord Jesus Christ and the love of God and the Communion of the Holy Ghost he with you all Amen 2 Cor. 13.14 Sundry other Attributes are ascribed to the holy Ghost in relation to its operations and effects from metaphors and similitudes as by fire water seed an earnest and to the oyl of gladnesse c. All which with many more will be of heavenly use to every godly Christian that will take delight to meditate in Gods book as David did both night and day Psalm I therefore say as David said O how love I thy law it is my meditation all the day Psal 119.97 FINIS A Table of Chief Heads Chap. 1. OF the Vnity of the Godhead and Trinity of Persons also of their properties and works page 1. If the knowledge of God in Trinity had not been the ground of life God would never have given himself names in the Plural number p. 1. The Spirit of Elohim is sometimes called the Spirit of the Father and sometimes the Spirit of the Son p. 2 It is good to mark how the Attributes and Titles of God are often interchangeably used the one for the other p. 5 Chap. 2. How Redemption was taught from Gen. 3.15 to the Flood of Noah p. 14 Gods purpose was not declared to bring fallen man for life by theremains of any naturall abilities p 23 The place of holy Convocations was wont to be called the presence of God p 36. 298. Chap. 3. How Redemption was taught from the Flood till the promises to Abraham also the seed of Sem is explained p 40 The subduing of ours and of Gods enemies is a benefit that God hath tied to our constancy in Religion p 42 Chapter 4. How Redemption was taught from the Promise made to Abraham till the Law of the Passeover and the coming of Israel out of Egypt p 52 We may not pray for nor expect any blessing either temporal spirituall or eternall but according to the promise and Covenant of grace in Christ p 61 Covenants go before Seals p 66 The Covenant of grace was not made onely to believing Parents but also their Infant children p 70 Chap. 5. and Chap 6. How Redemption was taught from the time of the Passeover till the building of the Temple p 74 How Christ was the end of all Moses Law p 75 76 77 82 83 85 86 It is a point of rare faith to believe that Christ gave the Law p. 84 n. 3 Chap. 6. How Redemption was taught unto David and others p 92 How they of the old Testament understood the Doctrine of Justification p 95 n. 5 and p 100 n. 5 p 356 Chap. 7. How Redemption was taught from the foundation of the Temple to the burning of it p 102 Chap. 8. But it is misprintd How the Covenant of grace was taught and opposed in this time namely from the burning of the Temple to the end of the Babylonian captivity p 117 Chap. 9 How Redemption and the Covenant of grace was taught and opposed in the time of the Seventy Sevens as it is expressed in Dan 9.24 p 137 The endevour of some Schollers is by necessary consequence very prophane by teaching us to confute Daniels propriety of the seventy sevens by the building of Rome and by the Mayors of Athens and by the Satanicall chronicles of the Olympick games p 160 and see more towards the end of the book Chap. 10. How God by his wise providence did order the severall captivities of his people to build Synagogues for the planting of Religion among the heathen nations as a preparation to the speedy preaching of the Gospel by the Apostles and Disciples that were dispersed into those Countries at the death of Stephen p 162 Chap. 11. Giving divers reasons why there were no more Prophets after Malachi or after Ezra for he is holden to be Malachi to our Lords Incarnation p 170 The 49000 that returned from Babel were godly and lâ—ft a godly seed after them p 173 174 175 Many of Judah and Israel did continually return after the 49000 were returned p 178 271 Daniel foretold of the falling away of many of the Jews from the faith p 176 The Saints the Jews in the time of the 70 sevens had sundry enemies before after the death of Antiochus Epiphanes p 179 but Christ did strengthen the godly Jews against the tyranny of Javan p 179 The Kings of the North were Gog and Magog in Ezek. 38. and Ezek. 39. p 179 129 The Hebrew tongue after the return from Babel ceased from common use p 180 The Rulers and people of the Jews did not know the meaning of their own Prophets after that the Prophets and Vrim and Thummim did cease Acts 13.27 p 181 Chap. 12. Being an answer to the complaint of the Jews for the losse of five things under the second Temple which they injoyed under Solomons Temple p 183 Fire from heaven to burn their sacrifices was a testimony of Gods gracious acceptance of the types of Christs death p 183 If they had had the fire from heaven after the captivity they should after some time have been deprived of it by Antiochus Epiphanes when he took away the daily sacrifice for three years and a half p 184 Vrim and Thummim they needed not when John Elias came p 182 184 Though after the captivity they wanted the Ark of the Covenant yet Christ told them they should have godly Teachers in the place of it Jer. 3.15 16. p 184 Chap. 13. How the new Covenant and the way of Redemption was taughe and opposed under the first preaching of the Gospel p 187 How the heavenly Jerusalem began first to be builded in the earthly Jerusalem p 198 Chap. 14. Shewing who they are that have the spirituall blessings of the Covenant of grace and who the curses 201 The Jews and Romames for their despising of the Kingdome and sacrifioâ—hood of Christ were greatly plagued p 202 Chap. 15. Proving that Rome in Gods just judgement is the place that Christ hath given to the power of Sathan for the setting up of the mystery of iniquity p 215 Chap. 16. Proving that the mysterie of iniquity began to get head from Constantines time p 229 Chap. 17. Of the two Witnesses and of the mark of the Beast and of the decay of the mysterie of iniquity p 235 Chap. 18. Of the seven Trumpets in Apoc. 8 9.10 and 11 chapters in which the
Popes rising to his Antichristian Hierarchy is first described compare with the seven Phials in chapter 16. under which the Antichristian Hierarchy doth fall is consumed by degrees p 261 Vnlearned Schollers that affected Superiority in the severall Centuries after Constantines time turned all to ambition and heresie and polititians to prophanesse p 262 There shall be persecution from the seed of the Serpent in one place or other as long as the Church remaineth in this world notwithstanding all that is alledged for Christs glorious personal reign here on earth p 266 None of the Phials is poured on the Turks Tyranicall Kingdome p 267 Chap. 19. The dead bones in Ezek 47. must not be understood of the Jewes câ—ling after our Times But onely of their return from Babel p 2â—7 The calling of the Jewes yet to come shall be in all places of their dispersion â—269 The Jewes do hope for the rebuilding of Jerusalem and do pray daily for their return to Canaan and many Christians do Judaize with them in teaching their return thither and to be a glorious Church there again p 269 Chap. 20. Of the two sticks in Ezek. 37. in confutation of them that say It is not yet fulfilled that Ephraim was joyâ—ed to Judah in the return from Babylon p 271 178 Also some observations on Zach. 2. Zach 8. Zach 9 10 11. chapters p 271 Chap 21. Of the Jewes calling that Zach 12 13 14. chapters cannot be applied to the Jewes calling yet to come as many Ministers dâ— too unadvisedly teach p 284 Chap 22. Expounding Zach 12.10 11 12 13 14. verses The subservient Typicall Covenants of works after some time was made such an Idol of Justification by the Jewes that it made them despise Messias the King and his justification p 288 Chap 23. Expounding Zach 12.19 11 12 13 14. with Zach 14.10.11 c. p 291 Chap 24. Gog and Magog in Ezek 38. Ezek 29. must be taken properly but God and Magog in Apoc. 20. must be taken in a mysticall sense p 294 179 Corporation-speeches must be marked for the right accommodation of the true sense of the blessed Scriptures p 298 Chap. 25. Some Observations on Jeremiâ—h 30 31 32 33 chapters p 299 Chap. 26. That the Covenant of grace made with Israel in Dan. 29. is the same that God made with Israel in Exod 20 and the one is no more a Covenant of works than the other p 301 Chap. 27. Short Collections out of Genesis Job and some part of Exodus shewing that the Gospel was taught among the faithfull before Moses wrote the same 304 alias misprinted 296 The Sabbath was a sign of Sanctification to them by the death of Christ p 304 alias 297 296 In Moses and the Prophets holy Convocations are called the presence of God p 298 alias 305 p 36 Chap. 28. Of Divine Tradition p 302 From the Creation till Israels coming from Egypt or from the promise of Christ in Gen. 3.15 till the Passeover in Egypt is 2513 years in which space of time the Church had not the written word but was taught by Tradition Chap. 29. Being an answer to them that say that the polity of Christ given to Moses was not a Covenant of grace p 306 Chap. 30. Shewing that Israel under Moses Law were under a covenant of grace p 313 Finis operis intends all that live under the visible Church as once all the world had a being under the Church in Adams dayes and under Sem none are excluded from being under the Covenant of grace to outward apprehension though finis operantis is for the elect as Moses speech shews in Deuth 29.29 p. 314 Divers brief Arguments to prove the Jews under Moses Law were under a covenant of grace p. 315 Chap. 31. A Prosopopeia of Solomons fall by granting liberty of conscience to his idolatrous Wives p. 316 Chap. 32. Brief Considerations about Sheol Gehenna and especially about Hades as it relates to the Article of the Creed he descended into hell p 328 Chap. 33. Of the phrase of Abrahams Bosome p 335 Faithful Factors need not fear to be called home from forreign parts so when the good servants were called to give an account for their trading by the Talents they feared not p 336 Comforts to the godly against the fear of death p 336 337 Chap. 34. Some propositions and expostulations concerning the true nature of Christs sufferings p 338 Job doth tell us that it is not good to defend Gods cause with an Error pretending Religion p 339 The second Adam had power over his affections more then ever the first Adam had in his Innocency for he had power to trouble himself with grief and sorrow which Adam in innocency had not p 340 Christ in his sufferings was not under Gods vindicative wrath for one minute of an hour p 840 341 The assertion That our Lord suffered Hell torments in this life in his soul or in his body appeareth not true by any Scripture p 341 In Heb 9 14 15. Christ offered himself by his eternall Spirit c. That by means of death for Redemption c. This death cannot be expounded of the second death because it is compared with the bodily death of such as do thereby confirm their Testaments p 341 A just reproof of them that affirm That Christ in his sufferings did combate hand to hand with his angry Father p 343 Chap 35. Observations upon that distinction which some make between a locall and a poenall Hell which Poenall Hell some say Christ suffered p. 345 Some say Christ suffered a poenall Hell out of a locall Hell they say Locall Hell is but a circumstance they may as well say That the glorious place of heaven is but a circumstance and so in this sense all created things in respect of God are but circumstances p 345 Our old English Saxon word Hell doth not answer to Hades but to Gehenna Hell which our Ecclesiasticks must cleer p 346 Christ underwent a poenall Hades in this world but not a poenall Gehenna p 346 Chap 36. Observations on the second death which some say Christ suffered p 347 When Christ was in his sad Agony in the Garden there was an Angel from heaven to strengthen him which doth evidence that he was not then under the second death for if he had then it had been impossible for an Angel or for all the Angels in heaven to strengthen him p 348 If Christ had suffered the second death which is indeed the Effect of the Essentiall wrath of God he could not have said My God my my God why dost thou leave me And Father into thy hands I commend my Spirit c. p 348 When did our Lord suffer the second death was it before his bodily death We know by divine Revelation that the second death is after the first or else if we by our wit and learning will affirm the contrary we shall destroy Gods order p 348 The Doctrine