The First Book. 
A Clear and Brief Explanation upon the Chief Points of the New Testament.   
The Second Book, 
Proving the near Approach of Christ's Kingdom, with the Signs of the Times.   
The Third Book. 
A Rehearsal of the Covenant of Moses, with his then Prophesying of the Firing the Mountains. Also proving the Root of Gall and Wormwood, and the Root of Bitterness, to be one and the same.   
The Fourth Book. 
The Figurative Speeches, by which God hath veiled the Secrets contained in his Word, until the Time of the End, which is the Time determined by the Lord they should be revealed. Dan. 12.4.7. Zech. 14.7.   
The Fifth Book. 
The Christian Belief; Showing what a Christian ought to believe: and how it is that Christ must be ours, if we are his.   
The Sixth Book. 
Proving Three Worlds and Three Foundations. The Sin against the Holy Ghost. The Tree of Life, and the Tree of Knowledge of Good and Evil. The Battle of Gog and Magog.   
The Seventh Book. 
A short Collection of all the Heads of the Chief Points and Mistaken Places contained in the Scriptures, that the Truth may the better be retained in our Memories.    
By M. MARSIN.  
LONDON Printed, and Sold by Edward Pool, at the Sign of the Half Moon under the Royal-Exchange, Cornhill: John Gwillim in Bishopigate-street over against the Royal James: Mrs. Mitchel at the Crown and Cushion, Westminster-hall. By Abel Roper, at Black Boy over against St. Dunstan's-Church, in Fleetstreet. 1698.  
Price Three Shillings.   

NOw God of his mercy, according to his promise, hath made plain his Word, let us take heed that we are not found like those that say to God, We desire not the knowledge of thy ways. Job 21.14. But let all take to the Lord's direction in the search of the Scriptures: For he saith, It is they that testify of him. John 5.39. Therefore we should not lean to Man, nor our own received Opinion, but see if those Truths which are here discovered, are not made plain by the Word. For the Scriptures, as they declare the Lord's first coming, so they do much more declare his second coming to Judge and Reign, as by all the Prophets is foretold, and likewise by the Apostles confirmed. Acts 3.21. Now Christ's first coming was but darkly set down, so as not only the Jews, but the Devils themselves were deceived thereby, and therefore said, Why art thou come to torment us before the time? as knowing that Christ had a time in which he should Reign. And as Christ first coming was fulfilled in the Letter of the Word, so also will Christ's second coming be fulfilled in the Letter of the Word. And it was because of Israel's sinfulness, that Christ was laid in Zion as a stumbling-stone, so as they knew not the day of their Visitation, and how can we clear ourselves of the like guiltiness, as not to fear that that day should overtake us as a snare, seeing also it was for sin that the Gentile Churches were left to delusion, because they took pleasure in Iniquity: but the first Churches were not in darkness, for that day to overtake them at unawares.  
How comes it then that we are so much in the dark as to this matter? Is it not because of Sin, that we have lost the knowledge of it? and therefore also have no desi●e to know it? But the Lord according to his promise has now brought the true meaning of his Word to light, that thereby knowledge might be increased, and that the wise in heart may consider it, and that by their example others by them may be brought to the knowledge of the Truth: But whoever had rather the Glory of God, and the good of Souls lie at stake, than themselves found in a mistake, let such consider how they will answer it at the great day. And the Lord said, My People are destroyed for lack of knowledge. Hos. 4.6. And not because God had rebrobated them, nor because they were not his People.   

A CLEAR and BRIEF EXPLANATION Upon the Chief Points In the New-Testament, Where by laying Scripture to Scripture, It is fully proved What is the Faith that Justifies, And what it is to be a Believer. Also the Faith of Abraham clearly explained, and all other Controversal Points relating to Faith, plainly Stated and Answered. With the Remnant and first Churches peculiar Call. Also the more General Callings. Likewise proving that the Law and Gospel speaks only to those that are under them. The whole laid down in a plain, and easy Method, fitted to the understanding of the meanest Reader.  
By M. Mersen.  
London, Printed and Sold by John Clerk at the Bible in the Old Change, John Gwillim in Bishops-gate-street, over against the Royal James, Mrs. Mitchel at the Crown and Cushion in Westminster-Hall, and Mr. Garin over against the Crown Tavern in the Strand, the corner of St. Clement's Church Yard, 1697.   

The TABLE.  

THE Faith of Abraham clearly explained, Chap. 2. p. 7  
The Election of the Remnant and first Churches, C. 3. p. 18  
A Believer justified by Christ, which they could not be by the Law of Moses, explained Ch. 4. p. 31  
Such as have believed, may afterward fall away, Chap, 5. p. 35  
The Conversion of the Jailor, explained Chap. 6. p. 37  
The abolishing the Ceremonial Law, Chap. 7. p. 39  
Of things Strangled and Blood, Chap. 8. p. 41  
What is required of a Christian, Chap. 9 p. 42  
What we ought to fear, and what we ought not to fear, C. 9 p. 47  
Christ being the Author of Faith explained, Chap. 10. p. 49  
What it is to be born of God, Chap. 11. p. 50  
How it is, that he that is born of God Sinneth not, Chap. 12. p. 52  
The meaning of being born again, explained Chap. 13. p. 54  
The Wind blowing where it listeth explained. p. 55  
Of being in the Faith, or turning Reprobate expl. Chap. 14. p. 56  
The everlasting Life that is now given, the believer explained, Chap. 15. p. 58  
A Believer not coming into Condemnation exp. Chap. 16. p. 60  
A belief in Christ further explained, Chap. 16. p. 65  
Showing who are they that are Condemned already, Chap. 17. p. 72  
The eternal purpose explained, Chap. 18. p. 76  
God Worlding all after the Council of his own Will, explained, Chap. 19 p. 77  
Chosen from the Foundation, and before the Foundation, Explained, Chap 20. p. 80  
The Call to the Eternal inheritance explained, Chap. 21. p. 82  
The Gifts and Callings of God explained, Chap. 22. p. 84  
Adding to the Church, and ordaining to Eternal Life, and Christ dying for the World, explained, Chap. 23. p. 85    

Whereas Christ saith, in believing that he is the Son of God, is the Rock of which he built his Church, and his Church is not only his Eact, but likewise all them that they him; against whom the gates of hell shall not prevail: For he is become the Author of Eternal Salvation to all them that obey him, Heb. 5.9. For the Faith that God requireth of us, is to believe that be is, and that he is a rewarder of them that diligently seek him, Heb. 11.6.  
And to show the immutability of God, Therefore it is said of God, That whom he loves, he loves to the end; for he is unchangeable in himself, for according to his promise whether Condition a●or Absolute; he never first withdraws from any: And therefore Ch●…st saith. If ye keep my Commandments, ye shall abide 〈◊〉 my live, Joh 15.10.   

ERRATA.  
Page the ●4 is w●…ting in the last ●re hest thou that thou di●st not receive. And p. 75. l. 25. Psa. 90.23.   

Chap. I. This is to prove when, and at what time the Believer is justified by Faith, without the deeds of the Law.  
THAT it is at the Believer's first Resignation of himself to Christ, in a willingness to take his Yoke upon him, so as to render his sincere Obedience to him; then is Christ's Righteousness imputed to him for his Justification: This being according to what St. Paul saith concerning the Churches at their first Reception, they being brought out of sin, darkness, and error: Therefore he saith of them, Rom. 3.24. Being justified freely by his grace through the Redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his Righteousness for the remission of sins that are past. In these words he fully shows it was their sins which were committed before conversion, which upon their conversion and resignation of themselves to Christ, they received remission for those past sins, Rom. 3.28: Gal. 2.16. Therefore the Apostle concludes that a man was justified by faith without the deeds of the Law, Gal. 2.16. that is, as before said, at his first resignation of himself to Christ, to yield him his love, and sincere obedience; he is then justified by Christ without the deeds of the Law, from all his past sins. Therefore he saith, Rom. 8.33. Who shall lay any thing to the charge of God's Elect, it is God that justifieth; for upon their conversion they received remission, so as none of their past sins should be laid to their charge; for God had then justified them by the imputation of Christ's Righteousness, and therefore he saith, Rom. 10 4. Christ is the end of the Law for Righteousness to every one that believeth; the which belief must be in Christ and his Word, in which he requires our love and sincere obedience in all things, as in Mat. 28. v. 20. and then is Christ the end, fulfilling or com●…eating of the Law for their Justification, for they are no sooner thus justified by Christ, but they must live unto Christ, and then he will persist to fulfil and complete the end of the Law in them who continue to walk in sincere obedience to him. And so the Apostle clearly explains these words, where he saith, Rom 8 4. That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the spirit. Here he shows what us these are to whom the Law is thus fulfilled: That it was to as many of them as walk not after the flesh, but after the spirit. And he also saith, verse 6. For to be carnally minded is death; but to be spiritually minded is life and peace, v. 7. Because the carnal mind is enmity against God: For it is not subject to the Law of God, neither indeed can be: Now tho' the carnal mind is at enmity against God, yet the Man is no longer at enmity against ●…od, than he retains that carnal mind. So neither is the believer any longer a believer, than he retains a mind and will in Subjection to the Law of God; For he saith, Chap 6.16. His Servants ye are to whom ye obey; whether of Sin unto Death, or of Obedience unto Righteousness.  
Now whereas the Apostle saith to the Church of Ephesus, Eph. 2.10. We are his Workmanship Created in Christ Jesus unto good works which God had afore ordained that we should walk in them. Which shows, they were no sooner justified, and set clear from the guilt of sin by the imputation of Christ's Righteousness, but it was also fore-ordained of God that they should live in Good works, and therefore Christ saith, The Tree is known by its fruit, Mat. 7.17,20. And whereas St. Paul saith, Rom. 10.9,10. That if thou confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto Righteousness, and with the Mouth confession is made unto Salvation Which shows, if the belief in us does not produce a Righteous life, than it is altogether unavailable.  
And whereas St. Paul saith, Tit. 3.5. It is not by works of Righteousness, which they had done, but according to his mercy he saved them, by the washing of regeneration, and renewing of the Holy Ghost. This also shows when they were thus saved from their Sins; That it was at their first conversion and resignation of themselves to Christ. And he further shows how they were saved. That it was by the washing of Regeneration and the renewing of the Holy Ghost, which was shed on them abundantly. This was only at the establishing of the first Christian Churches, for it is evident, that there was no such abundant pourings forth of Spirit upon believers afterwards. Therefore these places of Scripture are not fitly applicable to us, who are born Children of the visible Church, and have the Call of the Gospel, from whom is expected an improvement of the season of Grace that God hath put into our hands. For altho' the Gentiles that had not the knowledge of God, were taken into mercy without works of Righteousness; yet, the Jews who had the knowledge of God, were then excluded his mercy, because there was not good works found in them; as God by all the Prophets, and Christ himself declareth, Matth. 23.23,24,25,26,27. woe unto you Scribes and Pharisees, Hypocrites, for ye pay Tithe of Mint and Anise, and Cummin, and have omitted the weightier matters of the Law, judgement, mercy and faith: these ought ye to have done, and not to leave the other undone. Here these that had the knowledge of God, and the Law, the Practical part was first required of them, as justice, and mercy; before any ground for a true faith to take place.  
And whereas the Apostle saith in Galatians c. 3. v. 21,22,23,24,25. Is the Law against the promises of God? God forbidden for if there had been a Law given which could have given life, verily Righteousness should have been by the Law. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the Law, shut up unto the Faith, which should afterwards be revealed. Wherefore the Law was our Schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a Schoolmaster. Now whereas he saith the Law was their Schoolmaster to bring them to Christ. That is, the Law shown them their insufficiency for none being able to fulfil the moral Law to that perfection as to become justified by it, therefore it was as a Schoolmaster to bring them to look for justification from another. And also the Ceremonial law was as a School master to them, whereby that great Sacrifice was typified out to them, which only could make atonement for our sins. And no sooner was the Lord of life Crucified, which was that great Sacrifice which had been all along pointed at, but their Sacrifices for sin were abolished. And the Believers, that by faith in Christ Jesus took hold of the Offer of mercy according as it was offered by Christ, which is, that all should have the free pardon of their sins upon condition of their future sincere obedience. And so they then became justified without the deeds of the Law through the imputation of Christ's Righteousness: and their willingness for the future to render their sincere obedience to all Christ's commands and precepts. For he that cometh after me, Christ saith, must deny himself, and take up his Cross and follow me, Matth. 16.24.  
And whereas the Apostle saith, Gal. 3.26. For ye are all the Children of God by faith in Christ Jesus. This he speaks of them that had embraced the faith, and had received the Spirit. And those of us that have taken Christ to have the ruling power in their hearts, in hopes of Eternal Salvation, are all the Children of God through Faith in Christ Jesus.  
And whereas he saith, v. 27. For as many of you as have been baptised into Christ, have put on Christ.  
This he chief speaks of the inward baptism of those that have so put on Christ, as to have brought their thoughts and wills into subjection unto Christ. Therefore he saith to the Church, To as many of them as have so done, have put him on. And he saith, Heb. 11.6. For he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him.   

Chap. II. The Faith of Abraham.  
Rom. 4.3,4,5,6,7,8,9,10. For what saith the Scripture, Abraham believed God, and it was accounted to him for Righteousness. Now to him that worketh, is the reward not reckoned of Grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for Righteousness. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. Cometh this blessedness then upon the Circumcision only, or upon the uncircumcision also? For we say, that Faith was reckoned to Abraham for Righteousness. How was it then reckoned, when he was in Circumcision, or in uncircumcision? not in circumcision, but in uncircumcision. By these words it doth appear, that when Abraham was received into mercy, he might have no works of Righteousness of his own to represent him acceptable with God. But as the first Churches were brought out of darkness, Heathenism, and Error, and had not good works of their own, but they believing the promise, that upon confessing and forsaking their sins, they should find mercy by the imputed righteousness of Christ; Who, according thereunto, did thus justify the ungodly.  
And as Abraham was accepted without the deeds of the Law, so Israel, and all that were willing to join themselves with them, were accepted without the deeds of the Law, when God brought them out of the Land of Egypt. So the first Gentile Churches, for the promise made to Abraham, and Christ, at their first reception, were accepted without works of righteousness, or the deeds of the Law. And the Angel said of Christ, that he should be a light to lighten the Gentiles, before he said, he should be the glory of his people Israe●, Luke 2.32. Therefore accordingly there was a great number of the Gentiles called in by the assistance of his Spirit, with the tender of his grace. Therefore St. Paul speaking of the then times, saith, in Rom. 3.26. To declare, I say, at this time his Righteousness: That he might be just, and the justifier of him who believeth in Jesus. God is here said to be just, in performing his promise to Abraham, and Christ concerning the calling in of the Gentiles: and in thus justifying them that believed on Jesus, which according to the conditions of the tender of his grace took hold of his mercy.  
So we see there was a threefold day of grace, without the deeds of the Law. First to Abraham, then to his natural seed, & then to his adopted seed. For God carries on all his works in a threefold way. And as under the Law there was a door of mercy set open to all that would take hold of his Covenant. So under the Gospel there is a door of mercy set open to all that will take hold of the promise of life according as it is offered by Christ, of his free grace, which is in the free pardon of all their past sins, upon the conditions of their love and sincere obedience for time to come. For neither Abraham, nor his Natural Seed, nor his adopted Seed, can any longer have a share in the promises, than they persist in their obedience; it being the condition of the tender of his grace, that for the eternal life promiseded, we should yield him obedience. For Christ saith, Mat 16.24. If any man will come after me, let him deny himself and take up his Cross daily and follow me; For whosoever will save his life, shall lose it: but whosoever will lose his for my sake the same shall save it, Luke 9.23,24,25,26. And it is the Faith of Abraham that is required. And what was the Faith of Abraham? The Faith of Abraham was, that he believed God, and that was imputed to him for Righteousness. And what was that which Abraham believed? That which Abraham believed was, that God would, in the way of his Obedience, make of him a great Nation, and that in him all the Families of the Earth should be blessed. Therefore God calls on him to obey, and saith, Gen. 12.1. Get thee out of thy country, and from thy kindred, and from thy Father's house: And I will make of thee a great Nation: Here we see, he was to put in practice his obedience, or else he could not have been heir to the promise, Heb. 11.8. By Faith Abraham when he was called to go out into a place, which he should afterward receive for an inheritance, obeyed, and he went out, not knowing whither he went. So the Lord calls on us, to come out of sin, self, and the eager pursuit of this world, and to follow him, and we shall find rest to our Souls, and he will give us the Crown of Life. And if we will not yield to these conditions, we must not expect a share in these promises. And tho' St. Paul was one of those who then, upon his conversion had his iniquities forgiven, and his sins covered, yet he said, Woe be to him if he preached not the Gospel, 1 Cor. 9.16. Whereby he showeth he must yield his obedience, or else vengeance would overtake him, Heb. 10.30. And also after that Abraham had been obedient in leaving his Countery, and his kindred, the Lord again appeared to him, Gen. 17.1. and said, I am the Almighty God, walk before me and be thou perfect. The which shows, God requires our continuance in our obedience to him. The which in being sincere therein, is man's perfection.  
And after God further tried and proved Abraham whether he would obey in all things, even to that, in which the desire of his Soul was set upon, which was in the offering up of his Son Isaac: And that God commanded him to do, without a promise of reward, but afterwards for his willingness to be obedient therein, God redoubled his promise to him. For God's promises are generally attained and retained in the way of our love and obedience. And St. Paul saith, Rom. 6.16. Know ye not, that to whom ye yield yourselves Servants to obey, his Servants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteousness? By these words the Apostle puts it out of all dispute, clearly showing, that we are his Servants to whom we do yield ourselves Servants to obey. And the Apostle saith to the Church in the following verse, That they were the Servants of sin, but ye have obeyed from the heart, that form of Doctrine which was delivered you. Now the form of Doctrine was, that they should observe all things whatsoever Christ had commanded. This being the last charge Christ left with his Disciples, promising such as did accordingly obey, that he would be with them to the end of the world, Matth. 28.20.  
Rom. 4.2. If Abraham were justified by works, be hath whereof to glory, but not before God. That is, not before God, as tho' he had by his good works, merited all those great blessings that God had promised him. No, this is quite contrary to truth, and contrary to the understanding that still remains in us, that he, or we, by our poor endeavours, when at the best, should for them deserve an everlasting inheritance, and an eternal weight of glory, and that procured by the Sacrifice of the Son of his love. No, so to think, is an offence to God. And also the Lord Christ saith, When ye shall have done all those things which are commanded you, say, ye are unprofitable Servants, Luk. 17.10. For God needed not us, for his eternal blessedness would not have been diminished if we had eternally perished. For he would have remained eternally blessed without us, altho' we should have remained eternally miserable without him. For a poor Soul before God, has no more reason to glory, than a poor condemned Malefactor that a great Prince had taken pity of, & therefore paid his ransom, & taken him into his Service, withal promising him as long as he kept to the Rule or way that he had set him, and did not wilfully departed from it, he would be with him to carry him through all difficulties, and that, if he so continued to do, he would not leave him nor forsake him; and that for the short time that he should set him, if he therein was found faithful to his service, he then would adopt him his Son, and give him an inheritance as a Son of his. Now, should this Servant boast and glory before his Prince, and say, I think for the small time of service that thou requirest of me, I deserve all that thou hast done, or hath promised to do for me; this would immediately disinherit him of his Prince's favour. But on the contrary, if this Servant's heart is drawn out in love and obedience to his Prince for the great kindness received, and for the future promises made to him: he having a sense, how infinitely above any thing that his deservings could be, his Prince had promised to reward him. And therefore he resolving to do his utmost endeavour, that he might be found faithful in his service; he having strong confidence, and faith in his Prince, that if he was found diligent in his Service, his Lord would not only be willing, but had power according to his promise to reward him. His Prince also giving him orders that he should come to him upon all occasions for fresh supplies, whereby he might be enabled to do him service. This Servant observing diligently all the orders his Lord gave him, therefore at the appointed time receives the promised reward. But not as tho' he had merited these great things, but that his great benefactor had promised such great rewards to all his Servants that should be found faithful in his Service. So Christ, of his free grace and mercy, hath paid the ransom for sinners, for all that will yield to him their love and sincere obedience. And at the time he takes them into his Service, he than clears them of all their past sins, and for the time to come promises his assistance, whilst they keep the way which he hath set them, and do not willingly departed from it. And if they should be overtaken in a fault against their wills, they then shall not be utterly cast down, for Christ remains an Advocate for them. And if they accordingly continue faithful to the death, hath promised then to give them the Crown of life; but not as tho' their service had merited so great a reward, but that of his great mercy and rich grace he hath promised such great rewards to all that are faithful in his Service. Accordingly God said to Abraham, That he would be his exceeding great reward, Gen. 15.1. Thereby showing that God would reward him for what he did, and exceedingly above what he deserved. So Christ is said to be the Author of Eternal Salvation to all them that obey him, Heb. 5.9. To them who by patiented continuance in well doing, seek for glory, honour, and immortality, eternal life, Rom. 2.7. Now, tho' Abraham, or any other, cannot have whereof to glory before God; yet they may rejoice in that they have walked in sincere obedience to him, whereby they at last become accepted of him, as to have the reward of the Crown of life. For whosoever renders their sincere obedience to God and Christ, comes in as an heir to the promise of life; For he shall have the righteousness of Christ imputed to him for his justification, Acts 10.35. whilst others through their unwary walking go out of the way that God hath set them, whereby they fall away, and so lose that Crown, which otherwise they might have had, Rev. 3.11. and 2.10. And those that by their wary walking have kept the way, tho' they have not to glory before God, yet for their so doing, they shall have praise of God, 1 Cor. 4.5. And tho' St. Paul saith, in the 7. v. Who maketh thee to differ from another? and what James saith, c. 1. v. 17. Every good and perfect gift cometh from above. Yet by the words of Christ, in the parable, it is plain, that some improved the Talents they had received, and some improved not their Talon, Matth. 25. And Israel was cast off of God for their not improving their day of grace, Matthew 23.37.  
Rom. 4.11,12,13. And he received the Sign of circumcision, a seal of the righteousness of faith, which he had yet being uncircumcised, that he might be the father of all them that believe, tho' they be not circumcised; that righteousness might be imputed unto them also. And the father of circumcision to them who are not of the Circumcision only, but also walk in the steps of that faith of our Father Abraham, which he had, being yet uncircumcised. For the promise that he should be the heir of the world, was not to Abraham, or to his seed through the Law, but through the righteousness of Faith. Now, what was the steps of that Faith that our Father Abraham walked in, being uncircumcised? It was, that he staggered not at the promise of God, but believed that he should have it according to the word of the Lord, in the way of his obedience, that he thereby should be made the Father of many Nations, and heir of the world, which carried him through all difficulties, and caused him to tread in the steps of Righteousness, according as the Lord required of him, Gen. 17,1,2. I am the Almighty God, walk before me, and be thou perfect. And I will make my Covenant between me and thee, and will multiply thee exceedingly. These words show, that God required of Abraham his sincere obedience, that thereby he might be the heir of this promise. Accordingly St. Paul saith, verse 13. For the promise that he should be the heir of the world, was not to Abraham, or to his seed, through the Law, but through the righteousness of faith: Which was, through the righteousness which this his faith produced; the which Circumcision was afterward given him as a Seal of this his righteousness by faith. And whether circumcised, or uncircumcised, whosoever treads in the steps of our Father Abraham, in looking for the performance of the promise, in the way of their obedience, shall also become heirs of life.  
Rom 4.14,15,16. For if they which are of the Law be heirs, faith is made void, and the promise made of none effect; because the Law worketh wrath; for where no Law is, there is no transgression Therefore it is of faith, that it might be of grace; to the end the promise might be sure to all the seed, not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the Father of us all. Now the Law expected the perfect performance of the thing required, before they could become justified by it; but then, under the Law, through mercy, they that did render their sincere obedience thereunto, it was accepted of them, so as they had the Righteousness of Christ imputed to them for their Justification: But hereby it showeth that Justification was not to be attained by the Law, but, that Justification and Righteousness is to be attained by Faith, that draws out the heart in love to God, and Christ, with an assent to yield obedience to him: Such are made partakers of his grace, and so by the Righteousness of Christ become justified: And where this complying frame of spirit is, it was, and is the seed, to whom the promise belongs, whether under the Law, or Gospel; and unto such as these, that tread in Abraham's steps, he is a Father. For all are his servants, to whom ye yield yourselves servants to obey, whether of sin unto death, or of obedience unto righteousness, Rom. 6.16.  
Rom. 4.21,22. And he being fully persuaded, that what God hath promised, he was able to perform: And therefore it was imputed to him for righteousness. That is, Abraham was fully persuaded that God was able to perform what he had promised him, which drew out his heart to yield that obedience which God required of him: He thus believing, it was imputed to him for righteousness. And whereas the Apostle saith, verse 23,24,25. Now it was not written for his sake alone, that it was imputed to him, but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead, who was delivered for our offences, and was raised again for our justification. That is, if we believe in him that raised up our Lord from the dead, that the purchased Salvation by Christ, is to be imputed according as he in his Word hath declared; and so accordingly we lay hold of the promise of Life; then Christ was delivered for our offences, as well as for theirs; and likewise risen again for our Justification, as well as theirs; if we (according as these Romans had done to whom he wrote) have obeyed from the heart the Doctrine of the Gospel, than also, we, by Christ, are made free from the condemning power of sin, and are become the servants of Righteousness, Rom. 6.17,18. But we are no sooner set clear from the condemning power of sin, by the free grace of God, purchased by the Blood of his Son, but we are immediately thereupon listed Soldiers of Christ, to fight under his Banner against the World, the Flesh, and the Devil, and all our corrupt Affections and Inclinations; and bringing down every thought to the obedience of Christ, 2 Cor. 10.5.   

Chap. III. The Election of the first Churches.  
EPhes. 2.8,9,10. For by Grace are ye saved, through Faith, and that not of yourselves, it is the gift of God: Not of works, lest any man should boast. For we are his Workmanship, Created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them. By these words the Apostle also clearly showeth, that by good works standing alone without the merits of Christ, no man can be justified in his sight. And therefore all boasting is taken away from man in the sight of God.  
But whereas he saith in v. 10. For we are his Workmanship, Created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Here the Apostle hath his peculiar reference to the first Churches, who were brought out of darkness, sin, and error. And as he saith in verse 12. Ye were without Christ; being aliens from the Commonwealth of Israel, and strangers to the Covenant of Promise, having no hope, and without God in the World. Now, at that time God did not only abound in his mercy towards them of the first Churches in all wisdom and prudence, Ephes. 5.8. in showing his mighty power in them, and in calling them, as the Apostle saith, out of darkness into his marvellous light, 1 Pet. 2.9. and thereby bringing over the consent of their wills to his Laws, he did then freely justify them by his grace; but also, when God had done this for them, it was fore-ordained by him, that in good works they should walk before him. Now these places are not fitly appliable to us; for it is evident, that we are not now in that gross darkness; neither are we strangers to the Covenant of Promise, as they were; neither are we made partakers of the Holy Ghost, as they were.  
The like he saith of the Church, in Titus chap. 3. v. 4,5,6,7, But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness, which we have done, but according to his mercy he saved us by the washing of Regeneration, and the renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour: That being justified by his grace, we should be made heirs according to the hope of Eternal Life. Now, by these places it is clear, that he spoke this concerning them of the Then Times: For it is known to all, that there has been no such abundant pourings forth of the Spirit upon the Chuches since the Apostles Times. And these are they of whom the Apostle saith, Called of God according to his purpose. For, whom he did foreknow, he also did predestinate to be conformed to the Image of his Son, Rom. 8.28,29. According to which he saith, Ephes. 1.12. That they should be to the praise of his glory, who first trusted in Christ.  
And St. Paul saith, Acts 13.48. As many as were ordained to eternal life believed. This he also speaks of the Then Times, and of the Churches that first trusted in Christ, who were afore chosen of God according to his purpose, which was to confirm the Truth of the Gospel to the following Generations, and God gave to them more abundantly of his Spirit, to secure their standing, as well as to confirm the Truth of the Gospel; so as, if they did not disinherit themselves by wilful sinning, they could no ways miss of Salvation; for they were ordained, chosen, and appointed to it of God, as Israel was for the Land of Canaan, but neither of them was to have the fruition of that which was promised, without their own endeavour. Therefore St. Peter saith, Save yourselves from this untoward Generation, Acts 2.40. And make your Calling and Election sure, 2 Pet. 1.10. And by the abundant pourings forth of the Spirit upon the first Churches, they generally stood, and the major part in Scripture, is always reckoned as the whole; whereas the Apostle saith, As many as were ordained to eternal life believed. This plainly shows, that this Ordination was to the first Churches; for if all that were ordained to eternal life, then believed, it makes it clear, that to us that follow after, there remains no such Ordination. According to this St. James saith, Acts 15.14. Simon hath declared how God at the first did visit the Gentiles, to take out of them a people for his Name. How a people for his Name? That is, for the greater graces here, and for the greater glory hereafter. As in Ephes. 1.12. That they should be to the praise of his glory, who first trusted in Christ, Ephes. 2.7. That in the Ages to come, he might show the exceeding riches of his grace, in his kindness towards them, through Christ Jesus. Now, at that time when God called in the Gentiles, was the time when God made his Promise good to Christ and Abraham, in that the Gentiles were taken into Covenant, they then being justified by the Righteousness of Christ without the deeds of the Law; and so, by Christ, they became the Seed of Abraham, and were thereby brought into subjection to the Commands of God, and the Moral Law, Matth. 29.17 Matth. 20.28. Rom. 2.13. and so with Israel become Heirs to the Covenant of Promise, which Covenant of Promise they were before strangers unto, Eph. 2.12. and at the publication of the Gospel, was the acceptable time, and the great day of Salvation to the Gentiles, when the Lord then thus took them into Covenant with himself; and justified them freely by his grace, without the deeds of the Law; that thereby he might bring them, and their Children in as Heirs with Israel, to whom the promise belonged. And also to show that the Apostle had his chief reference to those times, he saith, 2 Cor. 5.19. To wit, that God was in Christ, reconciling the World unto himself, not imputing their trespasses unto them, and hath committed unto us the word of reconciliation. And he saith in chap. 6. verse 1,2. We then as workers together with him, beseech you also, that ye receive not the grace of God in vain: For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: Behold! now is the accepted time; Behold! now is the day of salvation. For than was the accepted time that free grace was freely administered, only by the change of their wills and affections, and that done by the power of God; but he beseeches them, that they receive not the grace of God in vain; for if they wilfully again were entangled in sin, the grace of God was received in vain by them. And whereas he saith, Rom 3.25. Whom God hath set forth to be a Propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past. Here he fully declareth, that in the acceptable day it was their past sins were then pardoned, and afterward they were to walk in newness of life. And accordingly he saith in verse 26. To declare, I say, at this time his righteousness; that he might be just and the justifier of him which believeth in Jesus. Thereby clearly showing, that this Justification had in it a chief reference to those times; at which time the Apostle did conclude, as in verse 28. Therefore we conclude, that a man is justified by faith without the deeds of the Law. But when they were brought in as Heirs to the Covenant of Promise, the case was altered with them; for then there was required their sincere obedience to all God's Commands and Precepts, and therein to remain faithful to the death, if they would have the Crown of Life, by the Everlasting Covenant secured to them; for than they and their Children were to retain that Doctrine which was at first so powerfully delivered, Heb 2.1,2,3,4. Therefore we ought to give the more diligent heed to the things which we have heard, lest at any time we should let them slip. For if the Words spoken by Angels were steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to the will of God. Thus it was the will of God so powerfully to confirm the Doctrine of the Gospel. For as the outward glory was evidently manifest at the giving of the Law; so the abundant pourings forth of the Spirit, with signs and wonders, was given for to confirm the Truth of the Gospel. And as Israel and their Children were to retain the Laws of God which once they had received; so the Gentiles and their Children were to retain the Doctrine of the Gospel, that had been once so powerfully delivered, which by the call of the Word, and the good motions of the Spirit of God, if they with diligence improved it, would make them wise unto Salvation: This Israel had, and resisted, for which they were condemned, Acts 7.51. For as St. James saith, c. 1. v. 25. Whosoever looketh into the perfect Law of Liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. And why is it called the perfect Law of Liberty? Because it is an upright Rule, in which is required Man's sincere obedience; which, when he sincerely yields himself to obey, he is then by Christ's Righteousness set free from the condemning power of sin and death. And whereas Christ saith, No man can come to me except the Father draw him, John 6.44. And this is the drawing of God, his Word, and his Spirit, which we must be accountable for, how we have improved our day and season of grace; which so many through their sloth and negligence misimprove; therefore 'tis said, Many are called, but few chosen, Mat. 20.16. But as to those of whom St. Paul speaks, that were called, Rom. 9.23,24. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, even us whom he hath called, not of the Jews only, but also of the Gentiles. These were they that were called according to the foredetermined Counsel of God; for, the greater grace and sufferings here, & the greater glory hereafter; for these that he here saith were called of the Jews, he speaks of that remnant that were called according to the election of grace, which was to remain a standing Witness through the World, and them that are here said to be called of the Gentiles, were those of them that first bore their Testimony to the Gospel, which were the Churches that first trusted in Christ, these being prepared unto the glory, which afterwards should be revealed; which preparation was for the receiving of the Holy Ghost.  
These are those of whom St. Paul saith Rom. 9.16. It is not of him that willeth, nor of him that runneth, but of God that showeth mercy. That is, in that God chose a remnant from among Israel to be his Witnesses through the World. And also fore-appointed the first Churches, according to the determined purpose of his own will, that they should be made partakers of the Holy Ghost, thereby to bear their Testimony for the confirmation of the Truth of the Gospel, to the World and succeeding Generations. So these being chosen according to the will of God, for the greater grace, and suffering here, and the greater glory hereafter, Ephes. 1.12. That we should be to the praise of his glory, who first trusted in Christ. And again he saith of the first Churches, Ephes. 2.7. That in the Ages to come, he might show the exceeding riches of his grace, in his kindness towards us through Christ Jesus. And St. Peter saith to the first Churches, 1 Pet. 4.12. Beloved, think it not strange concerning the fiery Trial, which is to try you, as though some strange thing happened unto you. Now, tho' these were not afore chosen of God for their fore-seen willing and running; yet when they were called in, they were to will and run for the prize, and so must all that will lay hold of the Crown of Life, whether Elect, or not Elect. For, St. Paul saith, So run, that ye may obtain. And, let us not be weary in well doing; for in due season we shall reap, if we faint not, Gal. 6.9. For though the standing Witness or Remnant were so secured in Christ, as none should pluck them out of his hand; for they are those which are said to follow the Lamb whithersoever he goeth, Rev. 14.4. yet the other Elect did not so securely stand. Therefore St. Paul warns all, Heb. 6.4,5,6. Heb. 10.26,29. 2 Pet. 2: 20. So likewise, Prov. 21.16. But the man that wandreth out of the way of understanding, shall remain in the Congregation of the dead. That is, as St. Paul saith, such as have tasted the good Word of God, and then wilfully departed from him, shall remain in the Congregation of the dead. But in that Solomon was forgiven; it was for the Promise God made to David his Father concerning him, which has now no reference to us, as I have clearly proved in another Book, where the standing Witness is treated of, but hath another meaning than what hitherto we have apprehended of it.  
St. Paul saith, Acts 13.32,33. And we declare unto you glad tidings, how that the promise which was made unto the Fathers, God hath fulfilled the same to us their Children, in that he hath raised up Jesus again, as it is written in the second Psalm, Thou art my Son, this day have I begotten thee. That is, if Christ had not again been raised from the dead, the Promise could never have been fulfilled.  
And whereas he saith in verse 34. And as concerning that he raised him up from the dead, no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Here the Apostle only repeats the words of Isaiah, in that he saith. God will give them the sure mercies of David, not that the sure mercies of David were then given to all that did embrace the Faith, but it is according as they hold out to the end, they shall be made partakers of those sure mercies. But at the Death and Resurrection of Christ, was the price of that Redemption paid, which was before promised, of which the first Churches had then a pledge or foretaste, as the earnest of their Inheritance, in that they had the renewing of the Holy Ghost shed on them abundantly, Titus 3.5,6. whereby they generally stood, and in Scripture the major part is reckoned for the whole; and also amongst these Hebrews, was the standing Witness, and the Spirit was thus wonderfully given for the more security of their standing, thereby to confirm the Truth of the Gospel. These were they that were in a more peculiar manner ordained to Eternal Life, being chosen of God according to the purpose he had before determined for them, & therefore had a particular calling. And as they had the more Talents given them, so they had the greater work to do, and the greater difficulties to encounter with, which they likewise were to perform, that were to bear their Testimony to the Truth against all the Power of the Enemy. But when the Gospel was established, those that followed after, had the call of the Word, with the good motions of the Spirit of God, and the checks of Conscience; all which improved, is able to make wise unto Salvation. But as the Lord saith, Some hear the Word, and with joy receive it, and believe for a while, yet in time of temptation fall away, Luke 8.13. This is a sufficient proof that some may practically believe, and yet afterwards fall away. And others there are, that have lived a lose life, which afterwards may fall under the terrors of Conscience, by which they may be frighted from their evil practices, after which, some build their faith in Christ, and hopes of Salvation, upon this their Conversion: But resting there, without further improving the advantage that God puts into their hands, in turning the strong man out of possession; therefore the old Inhabitant again returns, and finding them, or him empty of true love to God, and to the ways of Holiness, and only the house, or person finely garnished with an outward show of Profession, than he again takes possession of his old Habitation with more corrupt inclinations than before, and so the latter end is much worse with such than their beginning, Luke 11.21,22,24,25,26. But such will be blessed, whether they fall under a terror or not, that keep to a close walking with God in a Childlike frame of spirit, in love and obedience to him: For he that walketh uprightly, walketh surely, Prov. 10.9. And the Lord saith, God is a spirit, and they that worship him, must worship him in spirit and in truth. And it is only such as hold out to the end, that have the sure word of promise, to receive the Crown of life. But as for the very Elect, which follow the Lamb whithersoever he goeth, and cry day and night unto him by reason of the oppression of the Adversary, and never were deceived by the Beast, or false Prophet, Matth. 24.24. Rev. 14.4. Luke 18.7. of which number we cannot be, because all our predecessors came out of Popery, neither are we of that Remnant. But these are they of whom it is said, the foundation standeth sure: And of whom Christ saith, none shall pluck them out of his hand. And it was to his Disciples that were of that remnant to whom he promised to be with them to the end of the World: And also, that he will forsake none whilst they keep to the Rule that he hath set before them; but the Remnant were to remain his Witnesses all the time of this World, against the power of this Enemy, by whom they have been often driven unto Dens and Caves of the Earth.   

Chap. FOUR Believers justified by Christ which they could not be by the Law of Moses.  
SAINT Paul saith, Acts 13.37,38,39. Be it known unto you therefore, Men and Brethren, that through this Man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which they could not be justified by the Law of Moses. This may be taken under a twofold head, 1. That none can perform the moral Law, to that perfection as thereby to become justified by it, without the Merits of Christ. But the Apostle hath here his reference to the Ceremonial Law, in that he terms it the Law of Moses, which, in this Book, in several places, he treats of the abolishing of. For those things therein contained in keeping them could no ways purify the Conscience, but keeping the Commands of God does purify the Conscience, and thereby produces a holy life, so as we may with boldness look by the eye of Faith to Christ for acceptance and justification, through the imputation of his perfect Righteousness.  
For St. Paul saith, Acts 13.26. Whosoever among you feareth God, to you is the Word of this Salvation sent. And he saith, Heb. 11.6. He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. For which promise sake he also saith, Acts 26.7. Our twelve Tribes instantly serving God day and night, hope to come. Whereby we see, there was some of every Tribe then converted to the Christian Faith. And these were they unto whom St. James wrote, James 1.1. To the twelve Tribes which are scattered abroad, greeting. These are they that are said to follow the Lamb whithersoever he goeth, Rev. 14.4. And, of these it is said, of every Tribe are to be sealed twelve thousand, Rev. 7. And all along in the word all are encouraged to run the race for the hope's sake set before them, And that they shall reap that faint not, Gal. Ch. 4. v. 9  
2. St. Paul relating how he was sent of the Lord to preach the Gospel, Acts 26.16. And what should be the effects of his preaching, as in the 18. verse To open their eyes and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of Sins, and an inheritance among them which are sanctified by Faith that is in me. These words show, that until they were turned from darkness unto light and from the power of Satan unto God, so as, Satan must wholly lose his ruling power in the heart, before they could receive remission of their sins, as to be sanctified by Faith in Christ Jesus.  
And St. Paul saith, Rom. 9.30. What shall we say then? that the Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of Faith. That is, the first Churches being brought out of sin and darkness by a belief in the Gospel, and a willingness to yield their obedience thereunto, thereby they became justified through the imputation of Christ's righteousness. For a Soulsaving Faith, is of a purifying quality, as knowing by the belief of the Gospel, they are his Servants to whom they yield themselves to obey, whether of sin unto death, or of obedience unto Righteousness, Rom. 6.16. And also Saint Peter saith of the first Gentile Churches, that God purified their hearts by faith, Acts 15.9. For having a faith or belief in the Doctrine of the Gospel they were therein commanded to be holy in all manner of conversation, 1 Pet. 1.15.  
And St. Paul saith, Rom. 9.31. But Israel which followed after the Law of righteousness, has not attained to the Law of righteousness, wherefore because they sought it not by faith, but as it were by the works of the law: for they stumbled at that stumbling stone. Now the Question is, what was the Law of righteousness which Israel followed after, and what was the works of the Law they trusted in? The Law of righteousness, and works of the Law which they trusted in, was the Ceremonial Law, with the Tithing of Mint, Anise, and Cummin; but they left the weightier matters of the Law undone, as judgement, mercy, and faith, Mat. 23.23,24,25,26,27. For which their evil practices they were termed, a Generation of Vipers, Mat. 3.7,8,9.  
But whereas Christ saith of them, they had not Faith, was not only because they believed not in him: but also because they believed the word of God by halves, as to the threaten, and mercy, which is contained in the word; which is the promise of Salvation to the obedient, and likewise punishments to the disobedient. But they, like us, believing the word of God by halves performed the lesser matters of the Law, but left the weight ier undone; for which Christ was laid in Zion as a stumbling stone, so as they should not believe in him; but this their disobedience was appointed them for their former rebellion; and the stroke fell upon their Children that were alike partakers with them in iniquity.  
Now the Faith that had been so long wanting in them, was that which Christ in a more particular manner spoke to: In that they believed the word of God by halves, is clear by the parable which he put forth concerning Lazarus and the rich Man in his request to Abraham, that he would send Lazarus to his Brethren to warn them, that they might escape that place of torment; but Abraham said, They have Moses and the prophets let them hear them; but he still persisted Saying, If one went to them from the dead, they would repent. But Abraham said, If they hear not Moses and the Prophets, neither will they be persuaded tho' one risen from the dead, Luke 16.27, etc. Whereby it clearly shows that they did not believe Moses and the Prophets as they should have done, so as to have lived a holy life.  
Saint Peter saith of Christ, Acts 10.43. To him give all the Prophet's witness, that through his Name whosoever believeth in him, shall receive remission of sins. That is, such as believe in him according to the tenor of his Word, and Gospel, in which he requires our observing to do whatsoever he commands us, Matth. 28.20. And upon the will's consenting to these conditions, they received remission of sins. And whereas it is said in the following verse, While Peter spoke these words, the holy Ghost fell on all them which heard the word. Now these that at this time heard the word on whom the Holy Ghost thus suddenly sell were before proselytes of the Gentiles, who truly feared God, & wrought righteousness, as in ver. 34. and 35. But others that believed, of the first Churches, which had before lived in sin, were to repent and be haptized, before they could receive the Holy Ghost.   

Chap. V Such as have Believed may afterwards fall away.  
SAINT Peter saith, Acts 3.19. Repent ye therefore and be converted, that your sins may be blotted out, when the time of refreshing shall come from the persence of the Lord. By these words he showeth, that upon Repentance, and Resignation of themselves to Christ, for him to have the ruling power in the heart, at which time it is, that such receive the remission of their sins; Yet their sins, according to the text, are not blotted out, until the time of refreshing shall come from the presence of the Lord. So as if they again wilfully yield to Sin, their former trespasses will again be required of them. The like the Lord saith in the parable, concerning the Servant that owed ten thousand Talents, who besought his Lord for Pardon, and his Lord forgave him the debt. But for the Cruel usage of his Fellow-Servant, his Lord again required his former debt, for which he delivered him to the tormentors, for that debt, which he had before forgiven him, Matth. 18.24,26,27,30,34.  
And the Lord saith, Ezek 33.13,14,15. When I shall say to the Righteous, that he shall surely live: if he trust to his own Righteousness, and commit iniquity, all his righteousness shall not be remembered, but for his iniquity that he hath committed he shall die for it. Again, when I say to the wicked, thou shalt surely die: if he turn from his sin, and do that which is lawful and right, he shall surely live, he shall not die. Here we see that the promise of life is no longer to the righteous man, than he continues to do righteously. Neither is the threatened death to the wicked any longer than he continues to do wickedly. So likewise neither is the eternal life promised the believer of any longer continuance, than he persists believing that Salvation is to be had according to the tenor of the Gospel. In which Gospel is required, our love and sincere obedience, Matth. 10.37. Christ saith, He that loveth Father or Mother more than me, is not worthy of me. And he also saith, Mark 8.34,35. Whosoever will come after me, let him deny himself, and take up his Cross, and follow me. For whosoever will save his life shall lose it, but whosoever shall lose his life for my sake and the Gospel, the same shall save it. Whereby it clearly shows that we must part with the delights, advantages, and pleasures of this world, for Christ, as well as life itself when called for. And Christ saith of some, that they receive the word with Joy, and for a while believe, and in time of temptation fall away, Luke 8.13. Whereby the Lord fully declares, the promise is no longer to the believer than he remains believing in him and his word: Which word requires our practical obedience; The which if we perform, then are we his Disciples indeed. For not the hearers of the Law are just before God, but the doers of the Law shall be justified, Rom. 2.13.  
But the first Churches being in a particular manner chosen and called, unto whom the holy Ghost was given, whereby they generally stood, tho' some fell away by making shipwreck of Faith and a good Conscience, 1 Tim. 1.19. but to the succeeding generations of the Gentile-Churches that came in by the call of the Gospel, with the assistance of the good motions of the Spirit of God, of whom Christ saith, Many are called but few are chosen, because of their not improving of their day of grace; which God had put into their hands, Matth. 20.16.   

Chap. VI The Conversion of the Jailor.  
COncerning the Jailor, Acts 16.30,31,32,33. when, after he was awakened by the Miracle he saw, he then said, Sirs, What must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spoke unto him the words of the Lord, and to all that were in his house. The which words of the Lord was that which he commanded his Disciples to teach. Which was the condition upon which Christ had offered Salvation, Mat. 28.20. Teaching them to observe all things whatsoever I have commanded you. The which upon their wills consenting to yield their love and obedience, in a belief that Christ was able to save them, they were baptised.  
And concerning Philip and the Eunuch, Acts 8.35,36,37. Then Philip opened his mouth, and began at the same Scripture, and preached unto him JESUS. And as they went on their way, they came to a certain water, and the Eunuch said, See, here is water, what doth hinder me to be baptised? And Philip said, If thou believest with all thine heart, thou mayest; and he answered and said, I believe that Jesus Christ is the Son of God. Now we are to take notice, that this Man was one that truly feared God; and in that he then believed that Christ was the Son of God, which he no sooner believed, but he knew that he must render to him the like obedience as he had done unto God: The which he believing, was baptised. And also the Text saith, that Philip Preached to him Jesus, and in so doing he taught him the conditions upon which Christ had offered life and salvation, to which he must yield if he would become justified by him.   

Chap. VII. Abolishing the Ceremonial Law, the Yoke taken off of the Neck of the Disciples.  
ACts 15.6,7,8. And the Apostles and Elders came together for to consider of this matter. And when there had been much disputing, Peter risen up, and said unto them, Men and Brethren, ye know how that a good while ago, God made choice among us, that the Gentiles by my mouth should hear the word of the Gospel, and believe. And God, which knoweth the hearts, bore them witness, giving them the Holy Ghost, even as he did unto us. Now, whereas he saith, God, which knoweth the hearts, bore them witness, giving them the Holy Ghost, even as he did unto us. That is, God bore them witness, that this belief in them, was according to the tenor of the Gospel; and therefore God gave to the first Gentile-Churches the Holy Ghost, as he did to the believing Jews. And therefore he saith in the 9th verse. And put no difference between us and them, purifying their hearts by Faith. Here we see, that by this Faith their hearts were purified in their believing the mercy was not to be received, nor retained without a complying frame of spirit to the will of God, in yielding their obedience to the Gospel, which requires our love to God, and his Commands.  
Whereas he saith in verse 10. Now therefore why tempt ye God, to put a Yoke upon the neck of the Disciples, which neither our Fathers nor we were able to bear? This Yoke which he here speaks of, was Circumcision, Sacrifices, and often Washings, and Purifications, which were very burdensome, and not profitable; for, they could no ways make the comers thereunto perfect. But Faith in Jesus Christ begets a holy life: For in the believing that Christ is become the Author of eternal Salvation to all that obey him, Heb. 5.9. The belief of this, makes Faith a purifying Faith. But whereas the Apostle saith, Acts 15.11. But we believe that through the grace of our Lord Jesus Christ we shall be saved, even as they. That is, the Believers of the Jews that were Circumcised, which had yielded their obedience unto Christ, did alike believe, that through the grace of our Lord Jesus Christ, they should be saved, even as the Believers of the Gentiles that had embraced the Faith, in yielding their consent to be obedient to the Gospel. For, as the Believers of the Gentiles were saved through the grace of our Lord Jesus Christ, without Circumcision, and the Ceremonial Law: So the Believers of the Jews, did also believe that they might be saved without them, as well as the Gentiles. But as for the Moral Law, we are as much obliged to keep it, as ever Israel was, Rom. 2.13. For, not the hearers of the Law are just before God, but the doers of the Law shall be justified. By these words, Saint Paul declares, that the Moral Law was in as full force as ever it was. But as for the Ceremonial Law, which afterwards was termed the Law of Moses, about which was this Contention, it being then to be abolished. This is further treated of, Acts 21.21. They are informed of thee, that thou teachest all the Jews which are among the Gentiles, to forsake Moses, saying, that they ought not to Circumcise their Children, neither to walk after their Customs. And so in v. 23,24. of the same chapter, it is to the like effect.   

Chap. VIII. Of things strangled and Blood.  
NOW as to the things forbidden in the Ceremonial Law, which we are still to refrain, he singles out, and writes concerning them, Acts 15.28,29. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things, that ye abstain from Meats offered to Idols, and from Blood, and from things strangled, acd from Fornication. These things not being forbidden in the Moral Law, it was thought good by the Holy Ghost, and by them, to leave a Command, that those things should still be refrained. But as for the Doctrine of the Gospel, in which is included the Moral Law, the Apostles had before well instructed the Church in. In which Gospel, there is required obedience to all God's Commands and Precepts, with a Promise of the Everlasting Inheritance to them that obey, Rev. 2.10. This their Faith in believing the Promise, carried them out into all good works, even to suffering, and to death.   

Chap. IX. What is required of a Christian to be a Christian indeed, showing that he is also obliged to keep the Moral Law.  
SAINT Paul exhorteth Timothy, To fight the good fight of Faith, 1 Tim. 6.12. In which Faith we see there is included a Battle to be fought. And St. Paul saith, The World was crucified to him, and he to the World, Gal. 6.14. And that he that is in Christ must become a new Creature, 2 Cor. 5.17. Rom. 12.1,2. And, That ye present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this World; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God. And in Ephes. 4.22,23,24. That ye put off, concerning the former conversation, the old man, which is corrupt, according to the deceitful lusts: And be renewed in the spirit of your mind: And that ye put on the new man, which after God is created in righteousness and true holiness. Wherefore putting away lying, speak every man truth to his neighbour, Gal. 6.7,8,9. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting. Let us not be weary in well-doing; for in due season, we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all, especially unto them who are of the household of Faith Gal. 5.22,23,24. The fruits of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; against such there is no Law. And they that are in Christ, have crucified the flesh, with the affections and lusts. Now, tho' there was no Law to condemn such; yet there was the Law of God to guide them. And of such as these the Apostle spoke, when he said, They were not under the Law, but under Grace: The like he saith, Gal. 5.18. But if ye be led by the Spirit, ye are not under the Law. That is, not under the condemning power of the Law. For such as be led by the Spirit, yield their sincere obedience to the Moral Law. Accordingly he saith, Rom. 2.13. For not the hearers of the Law are just before God, but the doers of the Law shall be justified. And also 1 Cor. 7.19. Circumcision is nothing, and Uncircumcision is nothing, but the keeping the Commands of God. And St. John saith, chap. 5.3. For this is the love of God, that we keep his Commandments; and his Commandments are not grievous. And Christ saith, Matth. 19.17. If thou wilt enter into life, keep the Commandments. And also in John 14.15. If ye love me, keep my Commandments. By all this, we see, we are as much obliged to keep the Moral Law, as ever Israel was. But, whereas the Apostle saith, By the deeds of the Law, there shall no flesh be justified in his sight; for by the Law is the knowledge of sin. That is, by the Law we are all sensible that we do not live up to it, as thereby to become justified by it; and therefore, by it, all have knowledge that they sin; for hone can live up to that perfection, as to become justified by it, without the merits of Christ. But when Israel did walk blamelessly in it, according to the capacity in which God had put them, the Righteousness of Christ was imputed for their Justification. And of Zechariah and Elizabeth it is said, Luke 1.6. They were both righteous before God, walking in all the Commands and Ordinances of the Lord blameless. So, if we render our sincere obedience to all God's Commands and Precepts, we may then look to Christ with boldness for our Justification. For, tho' the Churches that first trusted in Christ were saved without the deeds of the Law, or visible works of Righteousness, yet, not without an inward work, which was in the change of their wills and affections, as being the foundation to all good works, which afterward they accordingly walked in, all that remained steadfast in the Faith. And also the Apostle Paul gives charge that they should be rich in good works, 1 Tim. 6.18,19. That they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. By these words, he fully declareth, that good works are a foundation for us to build our hopes of Salvation upon, as well as the merits of Christ; for it is a conditional Covenant. And also from these words of the Apostle, we are to take notice, there is another time to come before Eternity, in which the Saints will be blessed. And he saith, Heb. 11.6. Without faith it is impossible to please him: for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him. This is the Faith that stirs us up to all good works, whereby we come in as Heirs to the promised mercy. For Christ is the Author of eternal Salvation to all them that obey him, Heb. 5.9. Who will render to every man according to his deeds. To them who by patiented continuance in well-doing, seek for glory, honour, immortality, eternal life. But unto them that are contentious, and do not obey the Truth, but obey unrighteousness, indignation and wrath; tribulation and anguish upon every Soul of man that doth evil, of the Jew first, and also of the Gentile. But, glory, honour and peace, to every man that worketh good, to the Jew first, and also to the Gentile, Rom. 2.6,7,8,9,10. For we must all appear before the Judgment-Seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or had, 2 Cor. 5.10. For not the hearers of the Law are just before God, but the doers of the Law shall be justified, Rom. 2.13. And God hath engaged himself by his promise, to be the rewarder of good works, Prov. 19.17. Matth. 10.39,40,41,42. Matth. 5.7. The merciful shall obtain mercy. And the Lord saith, Rev. 22.12. Behold, I come quickly; and my reward is with me, to give to every man according as his work shall be. Therefore, upon the promise of God, St. Paul saith, God is not unrighteous, to forget your work and labour of love, which ye have showed towards his Name, in that ye have ministered to the Saints, and do minister, Heb. 6.10. And whereas the Apostle saith, If he had all Faith, 1 Cor. 13.23. That is, Faith in God, and in the Righteousness of Christ, with a belief also, that good works are required; and he knowing God. And therefore, if he did them not in love to God, and love to his Neighbour, it would profit him nothing; for it is we have turned this Word into Charity, which in the Original is Love. But this he speaks, to show, that God requires our Love in all our actions. And accordingly he saith, It is a faith that worketh by love, which is required, Gal. 5.6. And there is no such obedience as that wherein the heart is concerned. But as for them that know not God, and therefore love him not, they shall also be judged according to their works. So the Believers will be judged according to their actions, done with their affections. For it is not only our believing in the Righteousness of Christ for our justification will stand us in stead, but how we have believed in Christ as to obey the Doctrine of Christ, which will make us blessed in that day Whereby we see, that tho' the Gentiles were at first called in, and justified by his grace, yet afterwards all that were not immediately after their Conversion taken away by death, were to be judged according to their deeds done in the body from the time of Conversion. For Saint Peter saith to the Church, If ye call ou the Father who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear, 1 Pet. 1.17. That is, the Believers will be judged according to their deeds, from the time they were brought into the true knowledge of God; and others, how they have improved their day and season of grace, in refraining that which is evil, and in ordering their conversation according to the Gospel. So all will be judged according to their deeds done in their body, whether they have been good or evil: For, though we can do nothing of ourselves without God's assistance; yet it is required of us to improve the advantages and seasons of grace which he giveth us, and to take to the Way and Rule that he hath set before us, in which way he hath promised his assistance; and it is such will be blessed.   

Chap. IX. What we ought to fear, and what we ought not to fear.  
Judas v. 12. These are spots in your Feasts of Charity, when they feast with you, feeding themselves without fear, Clouds they are without water: That is, for any to feed themselves without fear, the Apostle terms them Clouds without water. But for Believers to be timerously fearful of themselves, because of their own weakness lest they should offend; that fear is pleasing in the sight of God, because it keeps them in a diligent watchfulness. And were there not great cause of fear, the Apostle would not have so forewarned the Saints of that roaring Lion, that walks about seeking whom he may devour, 1 Pet. 5.8. And of such as fear, it is said, The Lord will deliver them, who through fear of death, were all their life-time subject to bondage, Heb. 2.15. Here we see there is comfort for them that so fear. But as for such as are mistrustfully fearful of the faithfulness and power of God, that he will not perform his promise according to his word, and therefore they will not venture the loss of the delights and advantages of this World, so as to obey his Commands and Precepts; of such fearful and unbelieving it is of whom the Lord saith, They shall have their part in the Lake which burneth with fire and brimstone, Rev. 21.8. Therefore St. Paul saith to the Saints, Heb. 10.35. Cast not away therefore your confidence, which hath great recompense of reward. That is, confidence in the power and faithfulness of God; for as we believe that God is, so we must believe that he is the rewarder of them that diligently seek him, Heb. 11. v. 6. And that the Crown of Life, according to the promise of the Lord, will be given to them that continue faithful to the death, Rev. 2.10. Therefore St. Paul saith, For ye have need of patience, that after ye have done the will of God, ye might receive the promise, Heb. 10.36. For, whosoever doth the will of God, comes in as Heirs to the promise. And accordingly St. Paul saith, 1 Cor. 9.26. I therefore so run, not as uncertainly: so sight I, not as one that beateth the Air. This being the Apostle's faith, his confidence in the faithfulness of the promiser, which made him thus run and fight; for, in so doing, he knew that he was not at an uncertainty▪ And this is the faith or belief which is to the saving of the Soul. For verily there is a reward for the righteous, Psal. 58.11. For God doth never justify the ungodly by the imputation of the Righteousness of Christ, but when they turn from sin unto God; for God will not otherwise clear the guilty.  
1 John 4.18. He saith, Perfect love casteth out fear. That is, where perfect love is, it casteth out all slavish fear, but not a filial Childlike fear; but it is not every sincere-hearted Christian, can be thus assured they are made perfect in love, and those that are so, are not thereby assured that their love will so remain. For the Lord saith of the Church of Ephesus; That she was fallen from her first love; for which she was threatened to be removed out of his favour, if she did not repent and do her first works, Rev. 2.4,5.   

Chap. X. Christ the Author of Faith.  
HEB. 12.2. Looking unto Jesus the Author and finisher of Faith. For, had not God promised Christ, and by him everlasting Life to all them that should keep his Covenant, there had been no ground for Faith, or hope of Salvation: Therefore, of this Faith Christ is the Author; the which faith or hope, caused all those Worthies of old to undergo all those difficulties mentioned in the foregoing chapter; which are as a Cloud of Witnesses to encourage us to suffer, and to follow the Lord Jesus through all difficulties. Who, for the joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of the Throne of God, ch. 12. v. 2. The which, if we accordingly deny ourselves, in obedience to him, Christ will then completely finish our faith, in giving the Crown of Life to them who have continued faithful to the death.   

Chap. XI. What it is to be born of God, and to overcome the World.  
1 JOHN 5.1. Whosoever believeth that Jesus is the Christ, is born of God: and every one that loveth him that begat, loveth him also that is begotten of him. Now we must always look to the words that go before, and to those that follow after, if we would come to a right understanding of the word. For in that he saith, They that love God, they likewise love Christ that is begotten of him, or else they cannot be born of God: For if they, or we, are not by our believing that Christ is the Son of God, brought off from the delights of this World, we cannot be born of God: For it is such a belief in us, that Christ is the Son of God, which draws out our heart to love and obey him as God; or else our belief in him is not such as makes us to be born of God. Therefore he saith in verse 2. By this we know that we love the Children of God, when we love God, & keep his Commandments. For by the Commandments of God, we are commanded to love the Children of God; and by keeping the commands of God, it is we know that we love God; therefore the Apostle saith in v. 3. This is the love of God, that we keep his Commandments; and his Commandments are not grievous. By which we see, our love to God and Christ, is in keeping their Commands. And he saith in verse 4. For whatsoever is born of God overcometh the World: and this is the victory that overcometh the World, even our faith.  
What meaneth the Apostle here, in saying, that by faith they overcame the World: He meaneth all the vain, fleshly, and covetous desires of any thing relating to the World, which by their faith they overcame. Which faith, set them on work, looking for the reward promised, which is the Crown of Life. But notwithstanding, some have again been overcome by the World, and so made shipwreck of faith and a good conscience, 1 Tim. 1.19. and others, as in 2 Pet. 2.18,19. They allure through the lust of the flesh, through much wantonness, those that were clean escaped from them, who live in error: While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.  
By which nothing can be more plain, than that those that have had the New Birth wrought in them, and have overcome the World, may again be overcome by the World, and brought into bondage, and so the latter end is worse with them than the beginning, as in ver. 20,21. Now the man that is born of God, is brought off from the World, and whilst he so continues newborn, or brought off from the World, he sinneth not, because he doth not wilfully commit sin. For the sins that are not wilfully committed, will not be imputed, for Christ remains their Advocate.  
John 5.16. If any man see his Brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. Now, were there none but those that were so absolutely chosen of God, that they could not fall away, it could not then be so properly said of them, that prayers should give them life, that never were in danger of death. And so, on the contrary, if others by the determinate Counsel of God, were left under a necessity of damnation, than prayers for such would be altogether unavailable, it being impossible that the offender should receive life by them; neither would the Apostle have given orders for them to have been so prayed for.   

Chap. XII. How it is that he that is born of God sinneth not, and keepeth himself that the evil one toucheth him not.  
THE Apostle saith, 1 John c. 5. v. 18. We know, that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and the wicked one toucheth him not. These words admit of a twofold meaning: First, That there was a remnant of Israel so secured in Christ, as they could not be deceived. Secondly, They have a reference to all that that are born of God, so as to be brought off from the ways of sin: And whilst they are thus born, or brought off from sin, so as to maintain a continual combat with the World, the Flesh, and the Devil: Such an one the● cannot wilfully commit sin, because their wills and inclinations are set against sin: And, if they in their wills and inclinations remain thus steadfast, it keeps them in a continual resistance, so as the evil one cannot touch them. Now we are to take notice, that by their improving their season of grace, or the Talents which God had given them; the Apostle saith, They kept themselves, so as the evil one toucheth them not. For they which had the five Talents, were to improve them, as well as they which had the two, and one. But whosoever is again brought off from the ways of God, to the World, as to yield themselves again servants to sin, the grace of God was by them received in vain. Rom. 6.16. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness. And St. John saith; chap. 2. v. 3,4. And hereby we do know that we know him, if we keep his Commandments. He that saith, I know him, and keepeth not his Commandments, is a liar, and the truth is not in him. This is so plain, that it needs no explanation, to show, that it is the practical knowledge of God that is required.   

Chap XIII. The meaning of being born again explained.  
JOHN 3.1,2,3. There was a man of the Pharisees, named Nicodemus, a Ruler of the Jews: the same came to Jesus by night, and said unto him, Rabbi, we know that thou art a Teacher come from God: for no man can do these Miracles that thou dost, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, except a man be born again, he cannot see the Kingdom of God. This the Lord said to a man that was a Pharisee, and a Ruler in Israel; and to a man that had a desire after the knowledge of the Lord; but was ashamed to come to him in the sight of the World; and so came to Jesus by night; and therefore the Lord said unto him, as in the foregoing words; in which the Lord had only his reference to such as were ashamed to own him before men, and such as live after the flesh. Now, Nicodemus wondering at the answer of the Lord, in verse 4. said unto him, How can a man be born when he is old? can he enter the second time into his Mother's womb and be born? ver. 5,6 Jesus answered, Verily, verily, I say unto thee, except a man be born of Water, and of the Spirit, he cannot enter into the Kingdom of God. That which is born of the flesh, is flesh; and that which is born of the spirit, is spirit. These words of the Lord here, has no reference to Children, as to their thus being born again, nor to those persons that have always lived in a holy in and upright conversation. For, first, the Believers Children are in Covenant, and if they die in their Infancy, are accepted in and through Christ. And John Baptist was moved by the Spirit of God with joy in his Mother's womb, upon the salutation of the blessed Virgin. And Christ saith. Suffer little Children to come unto me, and forbidden them not; for of such is the Kingdom of God, Mark 10.14. Therefore what is here spoken by the Lord, of being born after the flesh, hath not its reference to the natural birth. But as the Lord had a figurative meaning, in saying, they must be born after the Spirit, or they cannot enter into the Kingdom of God. So the Lord hath here a figurative meaning as to these here spoken of, which are born of the flesh: That is, those that embraced the desires of the flesh, and the world, and thereby begotten or born of it, from which they must be again new born, that is, brought off by forsaking that, which before they delighted in, and their wills and affections brought into a complying frame to the Spirit of God, or they cannot enter into the Kingdom of God.  
John 3.8. The Lord saith, The Wind bloweth where it listeth, and thou hearest the sound thereof, but thou canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. By these words the Lord doth seem to have a reference in the first place to them that were in a peculiar manner chosen and appointed to partake of the Holy Ghost; and also these words have a reference in general to all to whom the Word of the Gospel should come, accompanied with the good motions of the Spirit of God, as thereby to be brought off from sin. And also it did signify, the Lord's then withdrawing his Spirit from Israel, the which was for their sinfulness; for which cause also it was, the twice fallen Children of Ham, became more estranged from God. And tho' the Spirit, compared to the Wind, bloweth where it listeth; yet the Spirit listeth not to blow on them by whom it is grieved. Therefore it is said, grieve not the holy Spirit of God, Ephes. 4.30. Accordingly it is said concerning them that were sanctified; That if they did sin wilfully, they then did despite to the Spirit of grace, and to such, the Lord will recompense vengeance, Heb. 10.26,29,30. For tho' the Disciples, or standing Witnesses, could not be ensnared, nor drawn off by the Devil; yet the others of the first Churches did not so securely stand.   

Chap. XIV. Of being in the Faith, or turning Reprobate.  
SAInt Paul saith, 2 Cor. 13.5. Examine yourselves, whether ye be in the faith, prove yourselves; know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates? Now in the Apostle's time there was a twofold way of Christ's being in the Churches; for Christ said to his Disciples, The Spirit that dwelleth with you, shall be in you, John 14.17. because, unto them was given the Holy Ghost to be in them, which afterward also was but with the Churches. But Christ in every true Believer, must be so in them, as to have the ruling-power in their hearts and affections, in that their wills must be brought into subjection unto Christ, by a complying frame of spirit to his will. And thus Christ dwells in every true Believer: For, whosoever is in Christ, in them is required a mind agreeable to the will of Christ, that he thereby may rule in the heart. Now the Corinthians having embraced the faith, in yielding their consent to be obedient unto Christ, and had also received the Spirit; of whom St. Paul afterward heard of their disorderly walking; therefore he writes to them to examine themselves whether they were in the faith, and to prove themselves, whether Christ were still thus in them, or not; for if Christ were not thus in them, than they had rebelled from their subjection unto him, and thereby grieved the Spirit of God, and so become Reprobates: But those that had never yielded their obedience to God, or Christ, cannot properly be said to be Rebels, or Reprobates, because they did never own themselves as servants to them; but did all along yield themselves servants to sin, for which they shall receive their punishment, tho' not as Rebels or Reprobates. But Israel, whom God had taken into Covenant with himself, they likewise were termed Reprobates for their wilful disobedience; for which they were rejected of God, Jer. 6.28,30. They are all grievous revolters, walking with slanders: they are Brass and Iron: they are all corrupters. Reprobate Silver shall men call them, because the Lord hath rejected them. Now, tho' the Lord saith, The Spirit, like the Wind, bloweth where it listeth, but it listeth not to blow on them by whom it is grieved; and therefore Israel was rejected. Now some of them of Corinth were fallen into great iniquity, and also had spoken evil of St. Paul, and some other Disciples. Therefore he saith in verse 6. But I trust that ye shall know that we are not Reprobates. As much as to say, ye shall know that we have not rebelled from our great Master, and therefore not Reprobates. For it is said, Every one is his servant; To whom they yield themselves to obey, his servants they are to whom they obey, whether of sin unto death, or of obedience unto righteousness, Rom. 6.16.   

Chap. XV. The Everlasting Life that is now given the Believer, explained.  
JOHN 6.47. Christ saith, He that believeth in me, hath everlasting life. Now we have misapprehended the words of Christ; for the everlasting life that is now given the Believer, is no otherwise given, except to the standing Witness, than it was to Adam and Eve in Paradise. For, when sin in the Soul is pardoned, the will changed, Christ's Righteousness imputed; then it is the everlasting life lost by Adam again takes place; of which everlasting life, nothing can again disinherit them, but wilful and presumptuously sinning, or negligently and carelessly departing from the ways of God: Therefore Christ saith, Rev. 3.2,3. Be watchful, and strengthen the things which remain that are ready to die; for I have not found thy works perfect before God. If therefore thou wilt not watch, I will come upon thee as a Thief, and thou shalt not know what hour I will come upon thee. And likewise St. Paul cautions the Church of Corinth; fearing lest the Serpent should beguile them, as he beguiled Eve, 2 Cor. 11.3. For if Adam and Eve had never sinned, they had never died. Now the Churches thus standing, were to take heed lest they should fall; and to fight to keep their ground, thereby to make their Calling and Election sure, 2 Pet. c. 1. v. 10.  
And St. Paul saith, Phil. 2.12,13. It is God that worketh in them both to will and to do according to his own good pleasure. That is, it was so far the good will and pleasure of God, to restore them, and renew them by his Spirit, and to put them into a capacity of sincere obedience; in which capacity they were to use their utmost diligence to work out their salvation with fear and trembling. So likewise are we to do the same also: For those that received the Talents, were to improve that which was given them; and he that did not according to his ability improve that which he had received, was therefore condemned, Matth. 25.15.   

Chap. XVI. A Believer not coming into Condemnation, explained.  
CHrist saith, John 5.24. He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life These words of the Lord may admit of a twofold meaning: That is, whilst the Believer continues believing, that Salvation is to be had, according to the promise of the Lord in the Gospel, in the way of their love and obedience. Whilst he thus believeth, he shall never come into condemnation. But this which the Lord here saith, hath its peculiar reference to his second Coming, at which time he cometh to judge the world, and restore all things, as in verse 22. The Judgement is then committed unto Christ, at which time, as in verse 23. All men shall honour the Son, as they honour the Father. The which, never yet hath been done; for the generality of the Jews hitherto, have not honoured the Son, as they honour the Father. Neither by the Turks is the Son honoured as the Father. Therefore, this the Lord spoke for the time when he again shall come: That whosoever he shall then find a true practical Believer, shall not come into condemnation.  
For then the everlasting life that is now given the Believer, will be secured to their persons; for at that time they will be put into a capacity never more to offend: For not only the raised Saints, but the living Believer will then receive the Crown of Life. For when the Lord again cometh, the Crown of Righteousness is given to all that love his appearing, 2 Tim. 4.8. For when an inherent perfect Righteousness is given, and the continuance of it secured to us, by the establishing of the now-promised, new, everlasting Covenant, then is Life crowned to the Soul. This is the Covenant of Promise, which now the Believers with Israel, are but Heirs to. And if ye be Christ's then are ye Abraham 's seed, and Heirs according to the Promise, Gal. 3.29. but when the Lord again comes, his other Sheep will be brought into that Fold, with them that do securely stand. For the Lord saith, At that time when there is one Fold, there shall be but one Shepherd, John 10.16. Therefore this will not be till the Lord again comes.  
But we, taking all the Promises as relating to us, and the present time, has occasioned our falling into great mistakes. For, whereas the Lord said to his Disciples, Matth. 17.20. If ye have faith as a grain of Mustardseed, ye shall say to this Mountain, Remove hence to yonder place, and it shall remove, and nothing shall be impossible unto you. Now, tho' at that time the Disciples faith was but weak, yet afterwards, according to the promise of the Lord, they did greater Miracles, than that of removing Mountains; but this promise belongs no more to us, than that, of sitting upon twelve Thrones, judging the twelve Tribes of Israel. But, as much as we can do the Miracles, so much the Promise belongs to us. Likewise the Apostle speaking of the Gentiles which had received the Holy Ghost, 1 Cor. 12. v. 2,3. Ye know that ye were Gentiles, carried away unto these dumb Idols, even as you were led. Wherefore I give you to understand, that no man speaking by the Spirit of God, calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now he spoke this of those that were convinced by the Holy Ghost, that Christ was the Son of God. For the others that were not then thus convinced, would not own him. But now all the Christians have learned by rote, to say that Christ is the Son of God, without the assistance of the Holy Ghost.  
Now the persons of the first Churches were in a more particular manner chosen to be Heirs to the promised everlasting Covenant, because unto them was given the Holy Ghost, as the earnest of their Inheritance, so as they must wilfully disinherit themselves, if they missed of the promised blessedness; but to the succeeding Generations of the Gentile Churches, to them the Promises belonged, as they before did to Israel. And tho' they were not given the Holy Spirit to be in them, as he was in the first Churches, but to be with them, as he was with Israel; yet none can come in as Heirs to the promised Mercy, without bringing their wills and affections into subjection unto Christ; for he must be so in them, as to have the ruling-power in the heart; for he that hath not the Spirit of Christ is none of his, Rom. 8.9. That is, so as to have their minds brought into subjection to the will of Christ. Therefore St. Paul saith, Rom. 8.13,14. For if ye live after the flesh, ye shall die; but if ye through the spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the Sons of God. That is, whosoever will not be led by the Spirit of God, to obey the revealed Will of God, are not the Sons of God. Therefore St. Paul, when he related who they were, that were in Covenant, he there declares, it is the Believer that is in Covenant, and therefore saith; If one of the Parents be a Believer, then are the Children holy, 1 Cor. 7.14. Whereby we see, all that come in as Heirs to the Covenant, are included as Believers. And the Believer is no longer a Believer, than he believes Salvation is to be had according to the tenor of the Gospel. But when the Everlasting Covenant is established with Abraham and his Seed together, the which will be at the Resurrection of the Just, which is at the restitution of all things; than it is, that God will never turn away from them, neither shall they then any more departed from him.  
Jer. 32.40. God saith, I will make an Everlasting Covenant with them, that I will not turn away from them, to do them good; but I will put my fear into their hearts, that they shall not departed from me. This is that which crowns life to the Soul. This promise is not only to the natural Seed of Abraham, but to all the adopted Seed that shall be found true Believers in that day; than it is that the Lord will perform his promise, as in the 39th. I will give them one heart, and one way, that they may fear me for ever, for the good of them and their Children after them. This is clearly evident, that this promise was never made good to the Children of the Gentile Churches, and therefore this promise remains to be made good in time to come; for his faithfulness cannot fail; for, hath he said it, and shall he not do it? no, let God be true, and every man a liar.  
Now Israel, when they were first brought under the Covenant, than was the time when God saw them in their sin, and said unto them, live: For when God brought them out of Egypt, they were then polluted in their blood; the which time, was the time of love; the Lord then taking them into Covenant with himself, and thereby he said unto them, live. But Israel, not obeying the voice of the Lord, in living according to his Commands and Precepts; therefore they were cast off of God. So when God first took into Covenant the Transgressor's of the Gentiles, they were then polluted in their blood; whom God then renewed by his Spirit, and took them into Covenant with himself, and put them into a capacity of obedience. And the Believers Children were sharers in the promised Mercy, until such time as they grew to have no love to the truth, but, like Israel, took pleasure in unrighteousness: Then God left them to strong delusions, that they might believe lies: That all might be damned who believe not the truth, but had pleasure in unrighteousness, 2 Thes. 2.12.  
But God hath promised all to be with them, whilst they keep the way; and to the remnant, of whom the Disciples sprang, which were his Fathers before, and given to Christ, it was those of whom Christ said, None shall pluck them out of my hand; but that he would be with them to the end of the World. Now when Christ first came, the Spirit was shed on Believers abundantly, Titus 3.6. Yet notwithstanding St. Paul terms it but night, to that approaching day which is at hand; and therefore saith, The night is far spent, the day is at hand, let us walk honestly as in the day, etc. Rom. 13.12,12. Thereby showing, that in that day there will be no disorderly walking amongst them; for than it is, that both the natural, and adopted Seed of Jacob, will be all taught of God, from the least of them, to the greatest of them; so as they shall no more teach every man his Neighbour, and his Brother. For than it is, The knowledge of the Lord shall cover the Earth, as the Waters cover the Sea. I shall not here insist upon the Everlasting Covenant, because I intent fully to explain it in another Treatise.   

Chap. XVI. A Belief in Christ further Explained.  
NOW whereas Christ saith, He that believeth in me, or on me, shall be saved. And the Apostles also, Saying, He that Believeth in Christ shall be saved. Which is no other, than in short to declare, that Christ had said, and manifested the way and method of Salvation: which if accordingly believed, they should be saved. Therefore Christ saith to the Church, Rev. 3.3. Remember therefore how thou hast received and heard, and hold fast and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. Here we see the Lord calls upon them to put in practice what they have heard. Which if they do not, he will come upon them at an hour they are not ware of. And as the Thief comes to destroy, so the Lord will come to the destruction of them that have his word, and will not according thereunto wait for him, with a prepared heart in love to receive him. For he saith, If ye keep my Commandments ye shall abide in my love, John 15.10. and in the 14. v. Ye are my Friends, if ye do whatsoever I command you. And also the Lord saith, John 8.31. If ye continue in my word, then are ye my Disciples indeed. And the offer of mercy by Christ, is to all that will take his Yoke upon them, Matth. 11.29. And the Lord saith, Mark 8.34,35,36. Whosoever will come after me, let him deny himself, and take up his Cross and follow me. For whosoever will save his life, shall lose it, but whosoever shall lose his life for my sake and the Gospel, the same shall save it. For what shall it profit a man if he gain the whole world, and lose his own Soul. This losing of the life for Christ, is to be taken under a twofold head. Not only when we are called to lay down our life for the defence of the Gospel; but also in denying ourselves the pleasures, delights, and advantages of this world, for this is spoken in general, to all that will save their lives to life eternal. According to this the Lord saith, John 12.25. He that loveth his life, shall lose it, and he that hateth his life in this world, shall keep it unto life eternal.  
And Christ saith, Matth. 7.21. Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven: but he that doth the will of my Father which is in Heaven. Matth. 7.24. Christ saith, Whosoever heareth these say of mine, and doth them, is like to a wise man, that built his house upon a rock. So if we lay hold upon the promise of life according to the conditions offered by Christ, we build upon that rock that will never fail us. So as when the greatest storm ariseth, that man will securely stand; because he is faithful that hath promised. But if we believe in Christ for justification, yet walk according to our own imaginations, and not according to his Commands, it is building upon a sandy foundation, for which they will have damnation. According to the word of the Lord, when he sent his Disciples to teach the Doctrine of the Gospel: which was the conditions of the Covenant of grace. He then said, He that believeth and is baptised, shall be saved, but he that believeth not shall be damned, Mark 16.15,16. That is, it was the Gospel which then Christ sent forth his disciples to teach, which they that heard, were to believe. Accordingly the Lord saith, Matth. 28.19,20. Go ye therefore and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I command you: and lo, I am with you to the end of the world. That is, with the race of the Disciples, which is of the remnant, he will be with to the end of the World; for they are those that none can pluck out of his hand. And of whom it is said, they follow the Lamb whithersoever he goeth. And also he will never forsake any whilst they keep his way, in observing to do whatsoever he Commands them.  
Now the Belief in Christ that is saving, is to be grounded upon the words of Christ, that his righteousness is to be applied for the justification of the sinner, according to the conditions as it is tendered by him, which is in the observing to do whatsoever he commanded them. For tho' at the first receiving of the Gospel, by his free grace, they were saved from their sins, by yielding to the conditions that Christ required. Yet all of them, that were not immediately taken away by death, were to be judged according to the performance of those conditions, before they could be thought meet to partake of the Crown of life. And in every believer, is required the faith of God's Elect, that in the way of their love and obedience, they shall become Heirs to the promise.  
Zacheus desired to be a Disciple of the Lord, and he knew, in being so, his Obedience was required. Therefore he said, Lord, half of my goods I give to the poor: and if I have taken any thing from any, by false accusation, I will restore him fourfold, Luke 19.8. But many of us, like the Jews of old, by their Tradition, made the Commands of God of no effect. So many with us, by their half-faith, or believing but half way, in that they leave out the conditions, upon which life and salvation is offered by Christ, have made their faith in Christ of none effect to the saving of their Souls, because the promise of life is upon condition of our Obedience: In which whosoever remains faithful to the death, shall have the Crown of life. But for any to think that Christ died to give them a liberty to sin, it is of such God saith, Thou thoughtest that I was altogether such a one as thyself, but I will reprove thee, and set them in order before thine eyes. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver, Psal. 50.21,22. This forgetting God, is forgetting their duty, as to yield Obedience unto his Commands.  
But for our having Faith in the righteousness of Christ, separate from good works, is dead, standing alone, James 2.20,21,22. But wilt thou know, vain man, that faith without works is dead? Was not Abraham, our Father, justified by works, when he had offered Isaac his Son upon the Altar? Seest thou how faith wrought with his work, and by works was faith made perfect. Thereby showing that a lively and perfect Faith, always includs good works. As first the inward work upon the will and affections; and afterwards good works put in practice. Therefore he saith in the 26 verse, For as the body without the Spirit is dead, so faith without works is dead also. And Chap 1. v. 25. But whoso looketh into the perfect Law of Liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. Now why is it termed the Law of Liberty? Because such as walk in obedience thereunto, are by Christ set free from the condemning power of sin and death, 26. v. If any man among you seem to be religious and bridleth not his tongue, but deceiveth his own heart, this man's Religion is vain. v. 27. Pure Religion and undefiled before God and the Father is this, to visit the Fatherless and Widows in their affliction, and to keep themselves unspotted from the world. Here we see St. James, as well as St. Peter, finds some that were willing to take up with an imaginary faith, occasioned through the mistake of some of the say of Saint Paul. Although, the same Apostle in such abundance of places doth so clearly explain himself, by showing what is required of them that are to be made partakers of the Crown of Righteousness, as has been already proved. And he also showeth, that good works is a foundation for us to build our hopes of Salvation upon, as well as the merits of Christ, 1 Tim. 6.17,18,19▪ And he also saith, It is not the hearers of the Law are just before God, but the doers of the Law shall be justified, Rom. 2.13. And that we should give our Bodies a living Sacrifice which is our reasonable service, Rom. 12.1. And also that we must maintain a continual warfare, Eph. 6.11,12,13. And as we believe that God is, so we are to believe that he is a rewarder of them that diligently seek him, Heb. 11.6. Now in all these places in which St. Paul writes plainly agreeable to the word of God and Christ, the Prophets and Apostles, we will not believe him in, because they do not so well suit our inclinations. But in those say of his, which we have not understood him in, we have placed our belief, to the contradiction of himself, and all the revealed will of God in his word. And tho' St. Peter did forewarn us, that in St. Paul's Epistles there were some things hard to be understood; which then, some did wrest to their own destruction, 2 Pet. 3.16. Yet we have not thereby taken warning, but how we shall answer it before the great Judge, which is just at hand, we had need now to consider before it be too late.  
Now the Churches that first trusted in Christ, being more Eminently chosen and called of God, and by the abundant shedding forth of the Holy Ghost upon them, they generally stood. But the following generations were but raised to that from which Israel fell. And therefore, by their miscarriage, we had need take warning. For the Apostle saith, If God spared not the natural branches, take heed lest he also spare not thee, Rom. 11.21. And Oh! that it might be a sufficient warning to us.   

Chap. XVII. Showing who are they that are condemned already. And who it is that will find Redemption.  
SAINT John saith, Chap. 3.36. He that believeth not the Son, shall not see life, but the wrath of God abideth on him. This St. John spoke of them that heard Christ, and believed not on him. The like the Lord saith of himself in the 18 verse, He that believeth on me, is not condemned, but he that believed not, is condemned already, because he hath not believed in the name of the only begotton Son of God. By these words it is plain, that those that were condemned already, were those that refused to believe in him. And not that those were condemned for not believing in him, who never heard of him. For if so, the Lord had then excluded all the first Churches, who were then to be brought home by the preaching of the Gospel.  
But we have falsely imagined from these, and the like words, as where the Lord said to his Disciples, Mark 16.15,16. Go ye into all the world, and preach the Gospel to every Creature. He that believeth and is baptised, shall be saved, but he that believeth not shall be damned. Which words has only a reference to such as believed, and such as refused believing, so as not to yield obedience to the truth when they heard it. For according to the Commands of the Lord, St. Paul saith. The Gospel was preached to every Creature which is under heaven, Col. 1.23. Now the Children did not fall under this condemnation, because they were not capable of believing, or not believing. Neither do the Heathen now fall under this condemnation, who know not the Gospel. For none shall be damned, for not believing that they never heard.  
And whereas it is said, 1 John 5.12. He that hath the Son, hath life, and he that hath not the Son of God hath not life. These words do not exclude them that never heard of the Son, so as none of them shall never receive life by the Son. For there will be a Redemption in the world to come, as will be fully proved in another Treatise. And when Christ comes to judge the world, and at the last and final Judgement, they are all said to be judged according to their deeds done in the Body, whether they have been good, or evil. And tho' in the parable of the Sheep and Goats, there is but two sorts mentioned, yet there is a third included: in as much, as the poor, and the Children, were not capable to be made partakers of the blessing, or the curse in their doing, or not doing good to the distressed Sheep of Christ. And therefore the word all is not mentioned, when he sentenced them to everlasting fire, Matth. 25.41. And whereas Saint Paul saith, To take vengeance on them that know not God, and obey not the Gospel of the Lord Jesus Christ, who shall be punished with everlasting destruction, 2 Thes. 1.5,6,7,8,9. The word all he mentions not. But he includes them that have the knowledge of God, and of the Lord Jesus Christ, yet in works deny him, in that they will not yield obedience to him. And the Apostle saith, Rom. 3.19. That what things soever the Law saith, it saith to them who are under the Law. So likewise, what the Gospel saith, it saith to them that are under the Gospel. That is to them that have the Gospel, and obey or refuse to obey the same. To them accordingly doth the promised mercy, or the threatened judgement belong. And in the Gospel is required our obedience to the Moral Law. And also he saith, Rom. 2.11,12. There is no respect of persons with God. For as many as have sinned without the Law, shall also perish without the Law: and as many as have sinned in the Law, shall be judged by the Law. By which we see, the Heathens that have not the knowledge of God, come not under the same Judgement, or condemnation, of the fiery indignation, unto which the wicked Christians are condemned, because the law and Gospel only speaks to them that are under it. Neither did the Old world go into the fire of Hell. And all being judged according to their works, and according to their deeds done in the body, whether they have been good or evil. Therefore to them that has done no evil works, there will be a general release when they are judged. Therefore all Children will certainly be cleared. Neither do all offenders fall under everlasting condemnation. The which by God's assistance, I shall further prove in a Treatise concerning forgiveness in the world to come. But as for those Gentiles of old, spoken of by St. Paul, Rom. 2.14,15,16. Which having not the Law, do by Nature the things contained in the Law; these having not the Law, are a Law unto themselves: Which show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another. In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel. And the Gospel saith, that all shall be judged according to their deeds. Now Conscience is a true witness, which God hath set up in the Soul; therefore whom that excuseth in judgement, those will find mercy, as by the Apostles foregoing words, he doth fully make appear. But as for all the Heathen, whom we have mistakenly thought went to everlasting fire, by the example of St. Paul, we have not been permitted to judge them, but to leave them to the judgement of the alwise God, 1 Cor. 5.12,13. For God hath secret places for Souls, in that great pit, which we know not of. And some goes to the water, and some to the fire, and some to prison-houses. As will be proved.  
But to him that ordereth his conversation aright, God hath promised to show his Salvation, Psal. 350.2. And the Lord also saith, Blessed are the poor in Spirit, for theirs is the Kingdom of Heaven. Blessed are they that mourn, for they shall be comforted. Blessed are the merciful, for they shall obtain mercy, etc. Mat. 5.3,4,5,6,7,8,9. And God hath promised he will give grace and glory to them that walk uprightly, Ps. 84.11. And the like God saith, Isa. 33.15,16. Ps. 15. and Ps. 24.3,4,5, Who shall ascend into the Hill of the Lord? and who shall stand in his Holy place? He that hath clean hands, and a pure heart, who hath not lift up his soul to vanity, nor sworn deceitfully. He shall receive the blessing from the Lord, and righteousness from the God of his Salvation. This is the man that is sure to have the perfect Righteousness of Christ imputed to him from the God of his Salvation. And by an upright conversation, in compliance to a chief good, the Noble Heathen gropt after Christ in the dark. And when all are judged according to their works, they then of a certain shall have their Reward, Rev. 22.12. Behold, I come quickly, and my reward is with me, to give to every man according as his work shall be; and ch. 20.12,13. ch. 2.23,26. Matth. 7.21. Matth. 25.35. Rom. 2.6,13,14,15. James 1.22. 1 Pet. 1.17. 1 Tim. 6.18,19. Psalm 58.11. Pro. 11.18. c. 25.22. Mat 5.12.  
Now, when we find in appearance an absolute contradiction in the Word, than it is certain we do not rightly understand the true meaning of it: For when rightly understood, it all agrees in a holy harmony one with the other, by which mercy, Truth and Justice kiss each other.   

Chap. XVIII. The Eternal purpose explained.  
I Shall here further speak concerning those places we have mistaken Saint Paul in. And first of the eternal purpose, fully proving that the Apostle spoke only of the eternity that was to come, Eph. 3.11. According to the eternal purpose, which he purposed in Christ Jesus our Lord. Here he doth not say that God had from all eternity a purpose in Christ. But the word is only, according to the eternal purpose; as looking forward to the eternity that lies before us. In which, in, and through Christ, after the fall of man, there was a purpose in God as to man's Salvation. According to this St. Paul again saith, Heb. 5.9. Christ is become the Author of eternal Salvation to all them that obey him. That is, looking forward to the eternal Salvation that lies before us: the which in time Christ became the Author of.   

Chap. XIX. God's working all things after the Council of his own will, explained.  
SAINT Paul saith, Eph. 1.11. In whom we also have obtained an Inheritance, being predestinated according to the purpose of him, who worketh all things after the counsel of his own will: That we should be to the praise of his glory, who first trusted in Christ. Now whereas St. Paul saith, God worketh all things after the Counsel of his own will. That is, he here speaks as to all the great works that God worketh, that he worketh those things after the counsel of his own will. According to which St. James saith, Known unto God are all his works. Acts 15.18. Here both the Apostles speak concerning the method and way of God's carrying on of man's Salvation, with the sufferings of Christ, and the glory that should follow, showing that the first Churches were predestinated according to the will or purpose of God, that they should be to the praise of his glory, who first trusted in Christ, and therefore they were sealed with the holy Spirit of promise for the establishing of the gospel, and for the more security of their standing, that God might show the exceeding riches of his grace in his kindness towards them in the ages to come, Eph. 2.7. and also set a door of mercy open to all that should believe in him according to his word, with the determined punishments to them that should remain in their disobedience, and the intended glory that should follow to the righteous. These being God's works, which he worketh according to the counsel of his own Will.  
And St. Paul had no other meaning, for the word all in Scripture doth not include the whole. And St. Paul speaks also in the like manner, in that he saith, Every man, when it doth but include a very small number, as in the 1 Cor. 4.5. He saith, when the Lord comes, he will make manifest the counsels of the heart, and then shall every man have praise of God. This all, or every man, does but signify those whose counsels of their hearts, are agreeable to the will of God. And I fear they will be but a small number, that will receive this praise of God, compared with the whole. I could here recite many places, but having already proved in another book, I shall not insist much upon it. But we not rightly understanding the way of Scripture-speaking, therefore did not rightly apprehend the meaning of St. Paul; So as we have taken his words, to the contradiction of that God that cannot lie. And who hath said and sworn, that he delighteth not in the death of a sinner, but rather that he should return and live Yet notwithstanding, we have so mistakenly believed St. Paul, as to think, that by afore-sight in God of Adam's miscarriage, he did predestinate a few to Salvation, and left all the rest under a necessity of damnation, decreeing them Reprobates before they were created or the world in which they offended. And these opinions we have taken up with, through the mistake of the words of St. Paul. Notwithstanding the Oath, and word, and all the declarations of God to the contrary Gen. 6.5,6. Jer. 18.8,9,10. Ezek. 18.22,23,24,25.  
And whereas St Paul saith, Titus 1.2. In hopes of eternal life, which God, that cannot lie promised before the world began. His meaning here was no other than that God promised eternal life, before the world began, in which they were to receive it. Which world is the world to come, in which all they that obey him, are promised eternal life.  
I have also fully proved by the word in another Treatise that is to come forth, that it was after the fall of Adam, that the decree was made, that the entrance into life, should be made straight, and how that straitness doth consist.   

Chap. XX Chosen from the foundation, and before the foundation, explained.  
I Have in the  Book by the word fully proved what is meant by being Chosen from the foundation of the world. And also proved, that in the word there is mention made of three evers, three times, three generations, three worlds; and that there was none chosen before the foundation of the material Heavens and Earth. That these three worlds spoken of in Scripture, are three worlds of people. First, that which sprang from Adam. Secondly, that which sprang from the Seed of Noah. And thirdly, That the foundation of the world to come was laid in the seed of Abraham, when God brought them out of Egypt, and laid them for the foundation of the world to come. For all that comes in Heirs to that world, comes in as the Seed of Abraham, from the foundation of which world, was Christ figuratively slain in the Paschal Lamb. And from that foundation of the world, was the works of those unbelieving Jews finished; when they through their unbelief, refused to go to fight for the land of Canaan therefore were condemned to die in the wilderness from 20 years old and upward, save Caleb, and Joshua.  
And then after this miscarriage, God elected, and secured a remnant in Christ of that foundation which was then a laying in Israel for the world to come.  
But for Israel's miscarriage, God did likewise elect, and make choice of the first Gentile Churches to partake of the Holy Ghost, and God chose them before the body of Israel, which were the foundation of the world to come. And therefore the Apostle Paul saith, They were chosen in Christ before the foundation of the world; That is, before the body of Israel, who were the foundation of the World to come. And this not as to matter of time, but as to matter of choice, and liking in God, rather to appoint and make choice of them that ignorantly offend him, to call them in by a particular calling, and give to them, with the remnant the Holy Ghost, that they thereby might bear their testimony to the world of the truth of the Gospel, rather than those of Israel that did wilfully rebel, and would not be a light to the world. All these things are fully, and clearly proved in the other Treatise, with the hardening of Pharaoh's heart. And what it was God hardened him in.  
Showing that it was not in sin and cruelty, but for his sin and cruelty God hardened him in unbelief, so as he should not believe the miracles done by Moses, to come from God And therefore he followed them into the Red Sea, where he and his Army were destroyed. And therein also is showed, what is the meaning of being before of old ordained to this condemnation.  
Now there was none of the Apostles that were Scholars but St. Paul. And to understand some part of his Epistles, has been more difficult, than all the writings of the rest of the Apostles And, according to the saying of St. Peter, many poor Souls have wrested them to their own Destruction.   

Chap. XXI. The Call to the Eternal Inheritance, explained.  
ST. Paul saith, Heb. 9.15,16. That they which are called might receive the promise of the eternal Inheritance.  
This he does not only speak of them that had the peculiar calling, as the remnant chosen from among Israel, and of the first Gentile Churches, which were likewise chosen to bear their Testimony to the truth. But these words had also a reference to all Israel who were all called, and unto whom the promises belonged, and to their Children. So the promises belonged to them that were called of the Gentile Churches, and their Children. And unto all to whom the word of God shall come, accompanied with the good motions of the Spirit of God; to them likewise does the promise of the Eternal Inheritance belong, if they according to the condition, as it is tendered, will lay hold of it. And whosoever continues faithful, shall, at the end, have the fruition of the eternal inheritance that was promised upon those conditions, Acts 10.35. For in every Nation, he that feareth God, and worketh Righteousness, is accepted with him. And it was the Gentile Nations that Abraham had the promise from God, to be Father to, Rom. 4.17. And when the Gentile Nations were called in, it was then God made good his word to Abraham, and then did the promise belong to them, and their Children, as it did to Israel and their Children. So as they might receive the promise of the Eternal Inheritance upon the conditions offered. Now the first Gentile Churches were not only called, that they might receive the promise of the Eternal Inheritance, but they had also the Holy Ghost given to them, as the earnest of that Inheritance which afterwards they should receive, if they did not disinherit themselves. And to their Children that followed after them, did the promise of the Eternal Inheritance belong. But at the time that any Nation or people have not the Gospel, at that time they have not the call. At which time, the promise of Eternal Inheritance belongs not to them. Yet they are not excluded all mercy. But where the word of God is, as the call thereof is rightly understood, there it is, where the eternal Life may be laid hold on. But such as by often sinning have caused God to withdraw the good motions of his Spirit from them, they are thereby left to blindness of mind. And as God was with the natural Seed of Abraham, till they by often sinning caused him to withdraw from them: So God was with the Nations of the adopted Seed of Abraham, till such time, as by often sinning, they caused God to withdraw from them, and leave them to strong delusions to believe lies, 2 Thess. 2.10,11,12.   

Chap. XXII The Gifts and Callings of God explained.  
ST. Paul saith, Rom. 11.29. The Gifts and Callings of God are without Repentance. That is, according to the conditions upon which God calls them, they are without Repentance from him. But by the disobedience of many that have been called, the call has proved uneffectual to them, to the saving of their Souls. Therefore St. Paul saith, He kept under his body, lest that by any means when he had preached to others, he himself should be a castaway, 1 Cor. 9.27. And he never declared himself to be sure of the Crown of righteousness, till at his departure, when the end had crowned his work, 2 Tim. 4 7,8. Neither was the Crown of life, any otherwise promised. But the Apostle in this place had his reference to the general Callings, as of Israel, and the Gentile Churches. But more peculiarly to the time when Israel will again be called in, at the time of the Restitution of all things. For when the Lord comes again to Zion, it is then he will turn away ungodliness from Jacob, Rom. 11.25,26.  
And then it is, God will see no iniquity in Jacob, when he hath purged all iniquity from them. For they are the elect, unto whose persons the promise is made to, as Rom 11.28. For they are beloved for their Father's sake And then the believer in Christ will partake with them of the Eternal Inheritance, that is but in this time promised. Unto which Inheritance the persons of the first Gentile Churches were chosen, and had given them the Holy Ghost, as the earnest of that Inheritance which they should be heirs to, world without end, if they did not disinherit themselves. For the Seed that is in Christ and Isaac, is them that have the Spirit of Christ, and them that have a mind and will brought into Subjection unto the mind and will of Christ; without which they are none of his, Rom. 8.9,14. But when Israel is restored, God will give them one heart, and one way that they may fear him for ever, Jer. 32.39 for the good of them and their Children after them.   

Chap XXIII. Adding to the Church, and ordaining to Eternal Life explained. And Christ dying for the world.  
ST. Peter said to the Jews, Acts 2.47. And the Lord added to the Church daily such as should be saved. This he said to the Jews, because the generality of them were excluded the then mercy, so that such of them as were not left to blindness were daily added to the Church. For Christ, in Zion, was laid as a stumbling stone. And as for those Gentiles that were ordained to eternal Life, they were called in by the convincing power of the Spirit, which went with the word of the Disciples, whereby they did yield their assent to be obedient to the truth, which they no sooner did, but God justified them by his grace, and glorified them by his giving to them the Holy Ghost to be in them, whereby he did abound to them in all wisdom and prudence, and in divers miracles, and gifts. This is that in which God did manifest himself to them, as he did not unto the world. These are they which Christ prayed for with his Disciples, that should believe in him through their word. Which was by the word preached by the mouth of the Disciples, by whom the first Churches were gathered. For the word of God, and Christ, was never termed the word of the Disciples. But the first Churches receiving the word from the mouth of the Disciples, therefore said by Christ, to believe in him through their word. But when the Holy Ghost was shed forth abundantly on the first Churches, than the Holy Ghost became an evident witness to the world that God had sent Christ. So as the world did not believe through the Word of the Disciples, but through the convincing signs and wonders, and mighty power of the Spirit of God that was seen amongst the Churches. The which did bear witness, it was the word of God that was taught amongst them. For had we had no other witness than the word of a few Disciples, that Christ was the Son of God, there had been little reason for the world to have believed it. But the visible witness of the Holy Ghost, bearing witness to the truth of what the Disciples taught, was the convincing argument to the world, that God had sent Christ, as thereby they might take hold of the offered mercy by him, on the condition as it is tendered. And if we are found in our duty, according to the capacity God has put us in, we then shall not want his assistance to enable us to do that which he requires of us. But as for the Disciples, and first Churches, Christ in a particular manner prayed for, as he did not for the world, John 17.21. That they all may be one, as thou Father art in me, and I in thee, that they all may be one in us: that the world may believe that thou hast sent me. Now, whereas the Lord saith, that they may be one in us. That was, in that they were made partakers of the Holy Ghost, which both them that were first given to Christ of the Father, and the first Churches that should believe in him through their word received from the mouth of the Disciples, were also partakers of that one Spirit with God and Christ, and thereby became one with them, in being united by one Spirit. For the Spirit that was before with the Disciples, was given to be in them, John 14.17. That they should be to the praise of his glory who first trusted in Christ, Eph. 1.12.  
And this was evident to the world when the Holy Ghost was thus given. And the Lord here prayed, that by this clear manifestation to the world, the world might believe that God had sent him. For when the world believed that God had sent Christ by the Convincing Signs and wonders, miracles, and gifts of the Holy Ghost that was then given, part of the world embraced the Faith, as St Paul declareth, and the word brought forth fruit in them, as it did in the Church of Colosse, Chap. 1.6 For according to the Command of Christ, The Gospel was preached to every Creature under Heaven, Col. 1.23. And by the mighty signs and wonders that accompanied the Word, they were under a conviction, that Christ was the Son of God. And then there was a power in them, to go to him for the offered mercy. But when God, for sin, withdraws from a Person, People or Nation he than leaves them to blindness, as he did Israel and Christ so died for the World, that all that have not disinherited themselves will reap benefit by it.  
Now the first Churches were as a Candle lighted up by the Lord to enlighten the World, who lay in Wickednesss and Darkness. And they being to withstand all the fury of the Enemy at the Publication of the Gospel. Therefore they had so great a portion of the Spirit given them.  
And it was them whom the Disciples taught, that received the Word from their mouth, and so believed in Christ through their Word, to whom Christ made these promises, Mark 16.15,16,17. Go ye into all the World, and preach the Gospel to every Creature. And these signs shall follow them that believe. In my Name shall they cast out Devils. They shall speak with new Tongues, they shall take up Serpents, and if they drink any deadly thing it shall not hurt them. They shall lay hands on the Sick and they shall recover. By these words we see nothing can be more plain, than that Christ spoke this of the then time, and of them that should believe in him through the Word of the Disciples as received from their mouth. For this Christ spoke of the remnant, and first Churches, unto whom the Holy Ghost was given to be in them, and of whom St John saith, Ye need not that any man teach you, but as the same anointing teacheth you all things, and is true, and is no lie, 1 John 2.27. This the Apostle speaks of them, who had the Holy Ghost given to be in them, they needed no other teaching, but as the same anointing taught them. But some, not obeying the Spirits teaching, went out from them, that was not of that remnant, as in the 19v.  
But the Holy Ghost was not given to any till they were first brought home by the Call of the Word to yield their consent to the tender of his Grace, as to turn from every evil way. For the Holy Ghost could not be received into an unclean Heart.  
And the Holy Ghost was then given, that thereby the world might believe that God had sent Christ.  
And also St. Paul, of the then time, saith, That God was in Christ reconciling the World unto himself, not imputing to them their Trespasses, 2 Cor. 5.19. (That is, not laying their past sins to the charge of them that laid hold of the tender of his Grace) So as none need fear, if they are not Elected, they shall not be accepted.  
And after the Nations of the World had embraced the Faith, the Lord continued a standing Witness amongst them always to bear their Testimony to the Truth of the Gospel. And they are they that lie in the street of the Great City. And when the Gentile Nations fell away as Israel did; they remained to bear their Testimony to the truth against all the fury of the Antichristian Enemy. And when we come rightly to understand who were the Servants to whom Christ delivered the Talents; none will then think that the Fountain of all Wisdom and Reason carries on his works according to the Council of his own Will, guided with out Reason.  
All these things that I have now hinted, will by God's assistance, be fully and clearly proved in a short time. And let us not deceive ourselves by a false Faith, or an imaginary Election. For the Elect (that lie in the Street of the great City, and cry day and night unto God, by reason of the Oppression of the Enemy) we are not.  
And as for the Elect that are to be gathered from the four Winds, we have not apprehended who they are, and they will appear to be them, that we are little ware of, as will be proved in the next Treatise. In which will be the signs of the times; The coming of the Lord; The Calling in of Israel; The Destruction of Babylon; And the Restitution of all things, clearly made evident by the word.  
Therefore we had need look to it, how we stand as believers, lest we should have believed in vain, for the Lord is at hand, who will judge us according to our deeds, and according as our Works have been.  
Now the Lord of his mercy causing the true meaning of his Word to break forth for the vindication of his Justice, and for the exaltation of his mercy, let us therefore prepare for his coming, and unite to serve the Lord with one consent, and be found of him in peace.  
St. Paul saith upon the first publication of the Gospel, How shall they hear without a Preacher? And how shall they preach except they be sent? Rom. 10.14,15. For the first Publishers of the Gospel were sent forth by the Lord, and instructed by him what to teach. But when the Gospel was established, than the Apostle said, Gal. 6.16. And as many as walk according to this Rule, peace be on them, and mercy, and upon the Israel of God. And then they were not to wait for new Calls, but to walk according to the Rule that was set before them, lest they should be cast off again as Israel was. For God by his word continually calls upon us to walk in obedience to him. But such as refuse to obey, are the ground bearing Thorns and Briers, which is rejected, and is nigh unto cursing; whose end is to be burned, Heb. 6. verse 8. Mat. 16.24,25,26,27. Mat. 3.10.  
But the offer of mercy is to whomsoever will that they may come and take the waters of life freely, Rev. 22.17. That is, If they are willing to yield subjection to his laws, than they may freely come. For every one that thirsteth are invited to the waters, and they that have no money may buy and eat, without money and without price, Isa. 55.1. So as the poor are not excluded for want of money; nor the Gentile sinners upon the publication of the Gospel, were not excluded for want of Righteousness, if they did thirst after it. For the Righteousness of Christ was imputed for the Justification of any that were willing for the future to render their sincere obedience to him. For it was their past sins, that were committed before their conversion, which were remitted, Rom. 3.25. But, as the Psalmist saith▪ let them not turn again to folly Ps. 85.8. And tho' the remnant and first Churches were not fore chosen for their willing and running. Yet the Crown of Life was to be attained by their willing and running: And so it is by all that will lay hold on it. But when the Gentile Nations cme to have no love to the truth, than God left them to strong delusions that they might be damned, 2 Thes. 2.10,11,12. And Oh! that this may be a warning to us, that we may receive the knowledge of the truth in the love thereof, that our Souls may be saved in the day of the Lord.  
For we are not only to believe in him, but also to suffer for his sake, Phil. 1.29.  
For this was the determined counsel of God, that, seeing he was to part with the Son of his love, to suffer for sinners, that such as would not in this time deny themselves for him, should in time to come suffer by him, Mar. 8.34,35,36,37,38. Luke 19.27.  
But we having lost the ancient way of Scripture speaking, and the right apprehension of the Kingdom that is to come and mistakingly taking all that was said to the first Churches, and all that was said as relating to Israel at the time of the Restitution of all things, as tho' they now belonged to us; by reason of which wear involved in great and dangerous mistakes.  
GOD Bless King William; and in these times make him more blessed in Conquering of Hearts than Nations, by the encouraging and promoting the Knowledge of the truth. For the door of mercy is open to all that will lay hold of the tender of his Grace. So as none need fear, that if they are not elected, they shall not be accepted. For Christ saith, Rev. 22.17. Whosoever will, let him Come.  
And we may with confidence rely von his Word, for he is faithful that hath promised, and his faithfulness cannot fail. And the invitations and drawings of God, are with the Cords of a man, and with the bands of Love, Hosea Ch. 11. ver. 4. So as the will is left, either to choose, or refuse the same. And tho' God may sometimes go out of his usual way of working, and as it were, pluck a brand out of the burning; yet that person no longer securely stands, than he willingly devotes himself to his Maker's Service. But when he will have none of his Counsel, but despises his reproof, then will the Lord laugh at the Calamity of such, and mock when their fear cometh, Pro. 1.25,26,27. Which as a whirlwind will come suddenly, and now is very nigh at hand.  
But yet the door of mercy is open to all that will repent and turn from their evil ways, so as they may escape the wrath to come, Jer. 18.7,8.   
FINIS.  

THE Near Approach of CHRIST's KINGDOM, Clearly proved by Scripture. With a certain Account of the Signs of the present Times relating thereto. As also, 

That the Conversion and Restauration of Israel will be after the Lord's coming.  
That after the Lord's coming, most of the great Plagues mentioned in the Revelations, will be poured out upon the Earth, and the Wicked.  
That the Beast and the False Prophet will be then taken alive.  
That all the Christians that came in by Christ of the Gentile Race, were termed Heathens, in the Old Testament. And that the Law and Gospel speaks but to them that are under it.  
That after the Fiery Tempest, the Heavens and Earth will be renewed, and all things restored as in the beginning.    
LONDON, Printed for M. M. and are to be sold by Tho. Fabian, at the lower end of Cheapside, in Mercer's Chapel And divers other Booksellers about London. 1696.   

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The most material points that we are in controversy about, are already answered, which Books are to be sold at the same Booksellers, and of a small price, that thereby they may be the easier had by all. There will other Books come forth in a short time, so as by God's assistance, all the disputable places, and most of the figurative speeches will be by the word itself, fully and clearly explained.   

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Page 48. l. 27. from the top, r. 1 Pet. 4.12.   

TO THE KING, AND Parliament.  
THIS Treatise giving an Account of the Certain Signs of the Times, and the near approach of the coming of the Lord, is humbly presented, That they may know what God is going about to do, so as to prepare for the coming of Christ. 'Tis therefore most humbly hoped our most Gracious King, with the Great Council of the Nation, who have so wonderfully appeared for the Defence of the Protestant Religion, may be further instrumental to the Glory of God, in encouraging the knowledge of the Truths hereto contained. God make His Majesty and Great Council to be a Blessing to the Nations.   

TO THE READER.  
Christian Reader,  
WHEN I heard of those often repeated Earthquakes, the like whereof the World never produced; and that it is according to the Word of the Lord that there should be Earthquakes in divers places, with distress of Nations, etc. when these things come to pass; the Lord hath bidden such as have an Interest in him, then to look up, and to lift up their heads, for their Redemption draweth nigh, Luke 21.28 The thoughts of which, set me on a fervent longing desire for the coming of the Lord, and drew out my heart in more ardent desires after him; whereupon I took to the Lord's direction, resolving to search the Scriptures with more diligence than ever I had done; the which I no sooner had performed, but I found the certainty of the coming of the Lord, and that it was very nigh at hand; but still I was to seek how, and in what manner; for I could then no ways make the Old and New Testament agree, neither did I then rightly understand any of the figurative speeches; and finding it too hard for me, I was much troubled thereat; but as I had taken to the Lords direction in the search of the Scripture, whereby I came to the assured knowledge of his coming; so I also would, according to the advice therein, seek to the Lord for knowledge to understand the secrets therein contained, as Prov. 2.3,4,5,6. for he is the wonderful Counsellor, and the mighty God, Isa. 9.6. The which, when I so did, the Lord more and more enlightened my understanding in his Word: So as I do wholly acknowledge the discovery of these great and hidden Mysteries was from the Lord, and attained according to the way directed in his Word, which is by prayer and diligence.  
This small Treatise, being an Essay, containeth the plain Heads easy to the apprehension of any that thereby all these great things might the better be registered in their memory, so as to sink down upon the heart. The other Book, being somewhat more difficult for them to understand, that are not well versed in the Word, and understand not the way of Scripture speaking: For therein is most of the figurative speeches opened by the Key of the Word; that is, by joining Scripture to Scripture, and in not leaving any other Scriptures to contradict what is said; whereby the true meaning of the Word is clearly explained. But these great Mysteries were to remain a secret to the time of the end, according to the Word of the Lord in Daniel, chap. 12.4. And in Zech. 14.7. It is said, It shall come to pass, that at evening time it shall be light. And in that God has made choice of so weak an Instrument, it is that his power might the more eminently appear therein; and that the Infinite God hath now at this evening time caused the true meaning of his Word to be discovered; it is an infallible Sign of the certain near approach of the coming of the Lord; for whose coming, if we prepare, we shall be certainly happy; but if you will put the day far off, it will then come on you as a snare, Luke ch. 21. v. 34,35. in which you will be destroyed; but if you will be as earnest with God for yourselves, and so continue, as I have been earnest with the Almighty for the generality of you all; I make no question but you will be for ever blessed; for if we will not be wanting to ourselves, God will not be wanting to us: Now that we, and the generality of the Christian World, would seek the Lord, whilst he is to be found; and that the Warnings he gives us to prepare for his coming, might so awaken us, as that we may be found with our Lamps trimmed, and our Lights burning, is the earnest prayer of  
Your Friend and Servant in Christ Jesus, M. M.   
A certain Account of the Signs of the Last Times. The Coming of the Lord. The Destruction of Babylon: With the Christians that remain in their Wickedness. Also the Calling in of the Jews. And the Restoration of all things.  

Chap. I. A necessity of being ready prepared for the Lord's Coming; lest that Day should come upon us unawares, which is very near at hand.  
NOW we, not apprehending the dangerous condition that we stand in, by reason we falsely imagine that the New Everlasting Covenant is made with us; when now the Believers are but Heirs with Israel of the same Promise; but because Christ said of them that were given him of his Father, to be his standing Witnesses through the World, that none should pluck them out of his hand. And the Apostle speaking of the Churches that first trusted in Christ, which had the abundant pourings forth of the Spirit upon them to secure their standing, and thereby they generally stood; which in Scripture, the major part is reckoned for the whole. And the Spirit was also given to confirm the Gospel to the World, and the following Generations, as will be abundantly proved; but we having been in a mistake as to these things, have thought it not concern of ours to know whether the Lord is coming or not. But we also by misunderstanding the words of the Lord, when he sent forth his Disciples to teach all Nations, saying, He that believeth shall be saved. That is, they that believed the Doctrine which Christ sent them forth to teach; in which was included the conditions of man's salvation, the which, whosoever accordingly believed, should be saved; and they which believed not, should be damned Now these words were but of force to them that believed, and to them that refused believing; for unto whom the Word never came, they cannot be damned for not believing that which they never heard. And the Apostle saith, That what things soever the Law saith, it saith to them who are under the Law, Rom. 3.19. Rom. 2.12. So likewise what the Gospel saith, it saith to them that are under the Gospel, that is, to them that have the Gospel, and obey, or refuse to obey the same; to them accordingly does the promised mercies, or otherwise the threatened judgements belong. And tho' St. John saith, He that hath the Son, hath life; and he that hath not the Son, hath not life. 1 John 5.12. Yet these words do no● exclude all them which have never heard of the Son, so as that none of them should ever have life by the Son; for there will be a Redemption in the World to come, as will be proved. And when Christ comes to judge the World, and at the last and final Judgement, they are all said to be ●udged according to the deeds done in the body, whether they have been good or evil, Mat. 25.35. Mat. 7.21. Mat. 16.27. Rom. 2.6.13. 1 Pet. 1.17. James 1.22. Rev. 20.12,13. 1 Tim. 6.18,19. Rev. 2.23,26. And tho' in the Parable of the Sheep and the Goats, there is but two sorts mentioned, yet there is a third included, in as much as the Poor, and Children, were not capable to be made partakers of the Blessing, or the Curse, in their doing, or not doing good to God's Elect: And therefore the word all, to ●hem on his left hand, is not mentioned, when ●e sentenced them to everlasting fire, Matth. ●h. 25. v. 41. And whereas it is said, all Nations, ●t is but meant all the Nations that have the Gospel. And St. Paul saith, The Lord will come to ●ake vengeance on them that know not God, and obey ●ot the Gospel of our Lord Jesus Christ, who shall ●e punished with everlasting destruction, 2 Thes. 1.8. The word all, he here mentions not, but he ●hiefly includes them that have the Knowledge of God, and of the Gospel of the Lord Jesus Christ: ●or the Gospel speaks to them that have the Gospel, yet in works deny it, in that they will ●ot yield obedience to it. For it is declared in everal places of Scripture, too many to be here ●t down, that the Jews will be called in, when ●…e Lord again comes, and they do no ways ●bey the Gospel, and then according to the word, the Lord he will gather in others with them, Is● 56.8. These things being abundantly proved i● a Book that is coming forth, of which I shall he● set down some few proofs.   

Chap. II. The Restoration of Israel.  
THat the Restoration of Israel will be at th● time, when the Nations round about, a●… judged in the Valley of Jehosaphat; and whereas the Lord saith, Assemble yourselves, and com● up all ye heathen round about, Joel 3.11,12. This i● spoken to those that have Israel's Land in the● possession, and unto them that are their Oppressors': And the reason why they are termed Hea●then, was because there was no other then, bu● Jews and Heathen; and that than not only th● back-sliding Christians, which were afore prophesied of, were so termed, but also the best o● Saints, that came in by Christ of the Gentil● race, are likewise termed Heathen, as in 2 Es● 2.34. I say unto you, O ye Heathen, that he● and understand, look for your Shepherd, he shall gi● you everlasting rest. And what the Law and Go●pel saith, it saith to those that are under th● Law and Gospel, Rom. 3.19. Rom. 2.13,14, 〈◊〉 as Christians and Turks: For the backslidi● Christians, are those that are under the condemning power of the Law and Gospel; and also th● Turks acknowledge the true God, but in Wor● deny him, and therefore fall under the co● demning power of the Moral Law. And where the Lord saith, Come up all ye Heathen, Joel 3. 〈◊〉 now the word all, in Scripture, doth not include the whole, and the Conversion of Israel will also be, When Saviour's come upon Mount Zion, than the Kingdom will be the Lord's, Obad. v. 21. Then it is Israel shall see him whom they have pierced, and mourn over him, Zech. 12.10. Rev. 1.7. And after the Lord descends upon Mount Olivet, Jerusalem will be built, never more to be destroyed, Zech. 14.10,11. and the Wicked never more to have a prevailing power against Israel; And the Lord Christ saith, That Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled, Luke 21.24. Which shows the Gentile Power will be wholly taken away before Jerusalem will be restored.  
Accordingly St. Paul, where he speaks of the Conversion of the Jews, turns them to Isaiah, where the Lord is there declared to come to judge the World, Rom. 11.26. Isa. 59.17,18,19,20. and God by the same Prophet, ordered Proclamation to the end of this world▪ Say ye to the daughter of Zion, behold thy Salvation cometh, behold his reward is with him, Isa. 62.11. Which shows, their Salvation is not to be, till the time of the power of this wicked world is ended; and therefore it is said, when the Lord comes, that the Beast, and false Prophet will be taken alive, and cast into a lake of fire burning with brimstone, so as time for them, and the wicked of this World, shall be no longer, Rev. 19.20. Therefore St. Paul bids the Church, 1 Tim. 6.18,19. Do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves, a good foundation against the time to come, that they may lay hold on eternal life. Thereby showing there is another time after this time before Eternity, in which the Saints will be blessed, and then it is that Israel will be saved with an everlasting salvation, Is. 45.17. the which will be at the time of the restoration of all things, Acts 3.20,21,22. And he shall send Jesus Christ, which before was preached unto you: Whom the Heaven must receive, until the times of the restitution of all things, which God hath spoken by the mouth of a●… his Prophets since the world began. For Moses truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you, of your Brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And now is this Scripture ready to be fulfilled.   

Chap. III. The Coming of the Lord.  
SAint Paul saith, 1 Thes. 4.16,17. For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God; and the dead in Christ shall rise first, than we which are alive, and remain, shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord. Whereas the Apostle here saith, we which are alive, all know, that in this (we) the wicked are not included; neither in this (we) are all the righteous then living included, but by this (we) he comprehends those that were to bear their testimony to the Gospel, as the first Churches did, and as the standing witness hath continued to do; the which are those who are said to be clothed in Sackcloth, and lie in the street of the Great City, which is spiritually called Sodom, and Egypt, etc. Rev. 11.8. and these are those that are said will be caught up in the clouds to meet the Lord in the Air, and these are the Elect that cry day and night unto him, Luke 18.7. but the other Believers will be gathered, according as by the Lord is declared, Luke 17.34,35. There shall be two men in one bed, the one shall be taken, and the other shall be left, two women shall be grinding together, the one shall be taken, and the other shalt be left. And the Lord saith, It will be as in the days of Lot. Whereby it doth also appear, that the other Believers will be lifted out of danger by the Angels, as Lot was out of Sodom, whilst the Wicked will be left, to receive part of their punishment here. And those that are thus to be taken and gathered, are those that have the Gospel, and live in obedience thereunto. But as for Israel that now own not the Gospel, they shall be called in, according as the Lord by the Prophets hath declared to them, (whose testimony they have received) and they likewise shall be brought to Jerusalem, as it is written, upon Horses, and in Chariots, and in Litters, and upon Mules, and swift Beasts, Isa. 60.6,7,9. Isa. 66.20. And then it is, that with weeping and supplications, the Lord will lead them, Jer. 31.9. For the Lord will keep to his usual way and method in bringing them home, by a sense of their own miscarriage, before he giveth them the Holy Ghost. And tho' the Apostle saith of them that were chosen, to bear their testimony to the truth, that they should at the coming of the Lord be changed in a moment, in the twinkling of an Eye: Yet the others that are then saved, will not then be so suddenly changed, neither will their natural body then, be changed into a spiritual body, but their natural body will be then healed of all infirmities, and their mind also, 2 Esd. 6.26. And when their time of returning will be, then will others of the Heathens, of all Languages of the Nations, take hold of the skirt of a Jew, saying, we will go with you, Zech. 8.23. For as there was a mixed multitude went out of Egypt with Israel, so again when Israel, which will then be his Elect, Ro. 11.28. which will be gathered from the four winds, into which the Lord hath scattered them, than also there will a mixed multitude of the Heathen go with them, according as it is said. But the poor Christians that have lost their Day and Season of Grace, will not be so permitted to do.  
And tho' at first the Lord will lead Israel with weeping, and supplications, yet also their return to Zion, will be with singing, and everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and mourning shall flee away, Isa. 58.11. And also it will be after the Lord comes, that most of those great Plagues mentioned in the Revelations will be poured forth upon the wicked of the Earth, so that according as it is said, they shall gnash their teeth and melt away, Psal. 112.10. after which will come the storm mentioned in the Psalms, of Hail, Fire, and Brimstone, which will be the portion of their Cup, Psal. 11.6. and then, as Isaiah saith, The Hail shall sweep away the refuge of lies, Isa. 28.17. Now this is spoken to them that have the word, for we are not permitted to judge them that ar● without, 1 Cor. 5.12. Now whereas St. Peter saith, The heavens being on fire shall be dissolved, and the elements shall melt with fervent heat, 2 Pet. 3.10. These words of the Apostle have a twofold meaning, first, he hath an allusion to the figurative Heavens and Elements, which by fire will be dissolved or burnt up; secondly, the Airy Heavens, and Material Earth, will be purged, or purified by the tempest of fire, so as the outward face of the Earth will be burnt up. And then again God will make all things new, at which time the raised Saints will be in the glorious Tabernacle, and the Believers, and Israel, and all the promised Elect, which the Lord will call in at his coming, will be secured in the Holy Land, and between Mount Olivet, Zech. 14.4,5. This is further proved by Scripture, and explained in the  Book.   

Chap. iv Be ready for the Coming of the Lord.  
woe to the Christians that shall be found in darkness at that day, and tho' Christ said, Of that day and hour knoweth no man, Mark 13.32. But however, he hath left upon record the certain Signs of the times, which when they are seen, he bids such as have an interest in him, lift up their heads and look up, for their Redemption draweth nigh, Lu. 21.28. thereby showing, that all that expect to have an interest in him, must prepare for him. For it was those that would not take the warning, both in the Old World, and in the time of Lot, that were destroyed. And also the Lord said of the Jews, that they were a wicked and adulterous generation, which could discern the face of the sky, but could not discern the signs of the times, Matth. 16.3. The which became destructive to them; but St. Paul saith, Ye are not in darkness, that that day should come upon you at unawares, 1 Thes. 5.4. And blessed will they be, that upon the warning the Lord gives them, will so prepare for him, as to have their Lamps trimed, and their lights burning. For the Lord compareth himself to a man that took a long journey, and gave to every man his work and commanded the Porter to watch. And the Lord saith, watch ye therefore, lest coming suddenly, I find you sleeping, Mark. 13.34,35,36,37. These places show the dreadful condition those Christians will be in, that will not take warning by the Signs given by him; and the Lord also saith, If the good man of the house had known what hour the Thief would have come, he would have watched, and not have suffered his house to have been broken through, Luke 12.39. For as the Thief comes to destroy, so the Lord will come to the destruction of them that profess they know him, yet will not make preparation for him.   

Chap. V The Signs of the Times.  
NOW as concerning the Time, and the Signs of the Time; that is, that the time of the Signs and Wonders, to the time of Christ's coming, and afterwards, till such time as the Wicked are taken off from the Earth, it doth clearly appear, will be forty five years; according to which time Israel lay in the Wilderness, and were Conquering their Enemies in the Land of Canaan, before they were peaceably settled there; for in numbers it is said, According to this time, it shall be said of Jacob and of Israel, what hath God wrought? Numb. 23.23. The like is said in Micah, According to the days of thy coming out of the land of Egypt, I will show unto him marvellous things, the nations shall be confounded at all their might, Mich 7.15,16. And it is said in Zechary, 14.3. Then shall the Lord go forth and fight against those nations, as when he fought in the day of battle. And in Daniel there is just forty five days difference in the number of the days, and he is said to be blessed that comes to the last number, Dan. 12.12. And that we are now far gone in this forty five days of years, is certain, by the Signs of the Times; and if they began in 1663. when the great Blazing Star appeared, which the Astronomers said was a Rod to whip the Earth withal: And since we have had Signs in the Sun, and in the Moon, and oft repeated Blazing Stars, according to the Word of the Lord, Luke 21.25. or whether the beginning of the limited time was, when the Evil Spirits mentioned in the Revelations, Chap. 16.13,14 came out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, which has gathered together the Kings of the earth, to the battle of the great day of God Almighty. And by these the World is now in an uproar, as in, 2 Esdras 9.3,4. and also the Lord saith in Luke, Chap. 21.25,26,27. There shall be distress of nations, with perplexity, the sea and the waves thereof roaring, men's hearts failing them for fear, and looking after those things which are coming on the earth, for the powers of heaven shall be shaken. By which is meant the ruling powers of the earth, which in Scripture, is also called the Heavens. And then it is the Lord will come, as in ver. 27. And then shall they see the Son of man coming in a cloud with power and great glory. And it is also given us as a Sign of the Lord's coming, the often breaking's forth of fire out of the earth; altho' History gives us an account that the Mountains were fired before Christ came. The Romans being formerly the afflicters of the natural Seed of Jacob, as since they have also been of the adopted Seed of Jacob, for which, with their other abominable sins, the anger of the Lord has been kindled against them, yet before the coming of the Lord, it is declared by the Angel to Esdras, There shall be confusion in many places, and fire shall be oft sent out again, 2 Esd. 5.8. which hath lately in a wonderful manner been fulfilled.  
Now all along in the Scripture, the Afflictions of the Natural, and of the Adopted Seed are joined together; so here in Isaiah 5. from the beginning to the 14. verse, in a particular manner treats of the miscarriage, and punishment of the natural Seed of Jacob. And beginning at the 14th verse to the 24th treats of the punishment of the adopted Seed of Jacob. For in the 16th verse he saith, The Lord of Hosts shall be exalted in Judgement: At which time the Lambs shall feed after their manner. Therefore this is to be fulfilled when the Lord again comes: Against which time it is said, Isa. 5.14. Hell hath enlarged herself, and opened her mouth wide without measure; and their glory, and their multitude, and their pomp, and he that rejoiceth shall descend into it. This doth evidently appear, that Hell hath enlarged herself by these often torrents and rivers of Fire, Pitch, and Bitumen, which God hath lately sent out thence. According to the Word of God in Deuteronomy, Chap. 32.22. For a fire is kindled in mine anger, and shall burn to the lowest Hell, and shall consume the Earth with her increase, and set on fire the foundations of the Mountains. By these words we are to understand, that the fire of Hell and the fire in the Foundations of these Mountains extendeth itself from the one, to the other: This is further treated of in a Book that is to come forth. And it is also said in Isaiah 30. v. 30. For Tophet is ordained of old; yea for the King it is prepared, he hath made it deep and large; the pile thereof is fire and much wood, the breath of the Lord, like a stream of Brimstone, doth kindle it. This Tophet here spoken of, is Hell; the King for whom it was prepared, is the Devil; but Man that is ensnared by him does also fall into it. For the Lord saith, Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels, Matth. 25.41. But all Hell will not be fired, till the last and final Judgement, when all the dead will be judged, Rev. 20.14. And whereas it is said, The pile thereof is fire and much wood: That is, much combustible matter fit for fuel, as Brimstone, Pitch, Sulphur, Bitumen Coperas, and the like. These things the Lord hath so placed; and by his breath and command, he hath kindled it. And it is said of the Beast, and false Prophet, that after the Lord comes, they were both taken, and cast alive into a Lake of fire burning with Brimstone, Rev. 19.20. which Lake is already kindled, into which they shall be cast, which reacheth to the lowest Hell.   

Chap. VI Whirlwinds from the Lord.  
NOW are the Whirlwinds of the Lord gone forth according to the Word of the Lord: Behold, the Whirlwind of the Lord goeth forth with fury, a continual Whirlwind, it shall fall with pain upon the head of the wicked. The fierce anger of the Lord shall not return until he hath done it, and until he have performed the intents of his heart: in the latter days ye shall consider, Jer. 30.23,24. These Whirlwinds are the continual afflictions, wars, and commotions which are upon the Earth, which will not cease, till the Lord hath performed the intents of his heart. These things also are set down for them that have the Scripture, to consider of, that thereby they may know what the Lord is going about to do, as to understand the time of their visitation. And again it is said, Come near ye Nations to hear, and hearken ye my people: let the Earth hear, and all that is therein, the World, and all things that come forth of it. For the indignation of the Lord is upon all Nations, and his fury upon all their Armies, Isa. 34.1,2. And of this time the Lord saith in Esdras; For the Lord knoweth all them that sin against him, and therefore delivereth he them unto death and destruction. For now are the Plagues come upon the whole Earth, and ye shall remain in them: for God shall not deliver you, because ye have sinned against him, 2 Esd. 15.26,27. This being according to that in Jeremiah, That these Whirlwinds of trouble shall not cease in the world, until the Lord have performed the intents of his heart; Which is, in making his Enemies his Footstool, and in coming to take his own great Power, and Reign, and to restore his People.  
And the Lord saith to his people concerning this present time; 2 Esd. 16.39,40,41. Even so shall not the Plagues be slack to come upon the earth, and the world shall mourn, and sorrow shall come upon it on every side. O my people hear my word: make ye ready to the battle. And in those evils, be even as Pilgrims upon the Earth: He that selleth, let him be as one that fleeth away: And he that buyeth, as one that will lose: He that occupieth Merchandise, as he that hath no profit by it: And he that buildeth, as he that shall not dwell therein, etc. And it is said in the 47. v. And those that occupy their Merchandise with Robbery, the more they deck their Cities, their Houses, their own possessions, and their own persons, the more I will be angry with them for their sins, saith the Lord. By this robbery is meant all unjust gain, and unlawful dealing with one another.  
And the Lord saith, Isa. 2.11,12. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day. For the day of the Lord of Hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low. And the like the Lord saith in Malachy, Chap. 4.1,2. For, behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly shall be as stubble, and the day that cometh shall burn them up, saith the Lord of Hosts, that it shall leave them neither Root nor Branch. But unto them that fear my Name shall the Sun of Righteousness arise with healing in his wings, and ye shall go forth and grow up as Calves of the stall. And the Lord saith, Mat 7.19,21. Every Tree that bringeth not forth good fruit, is hewn down and cast into the fire. And he also saith, Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven: But he that doth the will of my Father which is in Heaven. For when the Lord comes it will not serve our turns, to say; that we believed in his Righteousness for Salvation. But how we have obeyed him, in doing the will of his Father which is in Heaven, that thereby his Righteousness may be imputed to us. Who is become the Author of Eternal Salvation to all them that obey him, Heb. 5.9. For now it is not with us, as it was with the Gentiles at their first Calling in, who had never heard of Christ, nor what he required of them. But it is with us, as it was with Israel, from whom God expected an improvement of their day and season of Grace; the which for their not doing, they were cast off. Therefore St. Paul saith, Rom. 11.20,21. If God spared not the Natural branches, take heed lest he also spare not thee. Thereby showing, that we stand no surer than Israel did. Therefore he saith, ver. 20. Be not high minded but fear.  
Therefore let all that desire to have an interest in him, humble themselves under the mighty hand of God, that he may exalt them in due time. And the Lord speaking of his second coming, saith, 2 Esd. 6.23,24. The Trumpet shall give a sound which when every man heareth, they shall suddenly be afraid (This every man here doth but signify the greater part for it will be a time of rejoicing to Saints) 24 v. At that time shall Friends ●ight one against another like Enemies, and the Earth ●hall stand in fear with those that dwell therein, the spring's of the Fountains shall stand still, and in three hours they shall not run. Which accordingly has been fulfilled concerning the Fountain's o● Waters, they have already stood still, when the great Earthquakes were in Cisily. And also i● was given as a Sign of the Lord●s coming, that there should be monstrous Children brought forth, 2 Esd. 5.8. Which accordingly in these last years hath been in several Nations fulfilled.   

Chap. VII. Signs in England.  
AS God hath at this time shown forth part of his wrathful indignation in those ●…tions that worship the Beast, and false Prophet; So in this limited time God hath showed to us marvellous things, in Token of mercy and kindness, thereby to awaken us that his coming is just at hand; Whereby we might improve our Day and Season of Grace, so as to make preparation for his coming; that by so doing we might not be condemned with them that will not. And God in a wonderful manner has given us time and space of Repentance, in that he hath given us a King who hath continued to us our liberty & opportunities of seeking God; which had it been otherwise, we might have been cut off, before these awakening Judgements came, by which the Lord calls to the Inhabitants of the Earth to learn Righteousness, Isa. 26.9. So that thereby many might be awakened, and come out of their gross darkness. And also all of us, from a vain, and wicked, and lose Conversation. Now as the other Nations have had awakening providences of God's displeasure, by the Earthquakes, and Fires, that have broken out of the earth amongst them, so God in a wonderful manner hath appeared amongst us in the miraculous Cure of four women, which the like was never heard of since Christ's time. Who in thinking and being persuaded the Lord was able to Heal them, became healed, Two of an extraordinary lameness, one of eighteen years' continuance, using Crutches; the other having her thigh and ancle-bone out of joint from her childhood; And another of a Leprosy; and one of a withered hand from her childhood. These things being publicly known, and attested in the City of London. And the Lord having wrought these miraculous Cures upon these women, it ought to be considered of by us. For as the Lord came by a Woman, so after he arose, he appeared first to the Women. And now at the time of his second coming, he hath miraculously appeared in working of miracles on Women. And also another great and evident Sign the Lord hath given us of his coming; and that the great Jubilee is at hand, by the miraculous springing up of a Field of Corn, without ploughing or sowing, and of that goodness and quantity, the like was never before heard of since the first Creation, when all things sprang up of themselves; and this wonderful Crop springing up out of sixteen Acres of fallow Land, which formerly had been sown with Turnips. This Miracle was near Maidstone in Kent, being generally known, and accordingly published: This Land belonged to a Man that was very charitable to the Poor. Thereby the Lord also showing, that in time to come, such will be abundantly rewarded; For he saith, The merciful shall obtain mercy, Matth. 5.7. And he that giveth to the poor, dareth to the Lord, Pro. 19.17. And it is said, Cast thy bread upon the waters: for thou shalt find it after many days, Eccles. 11.1.   

Chap. VIII. Where the Armies are to be gathered together, after the Lord comes.  
THE Lord saith in Revelations, ch. 16.15,16. Behold, I come as a Thief; blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew Tongue Armageddon. Now here in these verse● the Lord tells us how he will come; and they are those that will be blessed, that are found watching for his coming; and that, when he does come, it is then he will gather together these great armies or people to the place called Armageddon. And in Joel there the Lord calls it the Valley o● Jehoshaphat; Let the Heathen be wakened, and come up to the Valley of Jehoshaphat: for there will 〈◊〉 sit to judge all the Heathen round about, Joel 3.12. These words show, 'tis after they are awakened by the coming of the Lord, that then they will be gathered together to the Valley of Jehosh●…hat; for it is there the Lord will sit to judge the Heathen round about, that have Israel's Land in their possession, as in the 3 Ch. 2 ver. And where this Valley of Jehoshaphat is, is made mention of in 2 Chr. 20.26 And on the fourth day they assembled themselves in the Valley of Barachah, for there they blessed the Lord: therefore the name of the same place was called, the Valley of Berachah unto this day. And in this Valley Jehoshaphat blessed God for the great deliverance he had given them from their Enemies, which Enemies were those that were related to Israel; as Ammon, Moab, and Mount Seir. So those that are again to be there gathered, are those that pretend Relation to the Christian Israelite; as Pope, and Turk, and the negligent Christian, all acknowledging the true God, but in works deny him, For all the Christians that bear the name of Christ of the Gentile race, whether good or bad, are alike termed Heathen in the Old Testament; 2 Esd. 2.34. For then there being no other than Jews and Heathen, they could be no otherwise expressed, as I have already by the word proved. Therefore the Lord here saith, Now consider this ye that forget God, lest I tear you in pieces, and there be none to deliver, Psal. 50.22. And also accordingly the Lord saith to Esdras, that when he comes, it is then they will be gathered together, the which will be to the forementioned place. For at, or about the time of his coming, there will be fight together in their own Land; As in 2 Esd. 13.30,31,32,33,34. And he shall come to the astonishment of them that dwell on the Earth. And one shall undertake to fight against another, one City against another, one place against another, one people against another, one Realm against another. And the time shall be when these things shall come to pass, and the signs shall happen which I shown thee before, and then shall my Son be declared. And when all the people hear his voice every man shall in their own Land leave the Battle they have one against another. And an innumerable multitude shall be gathered as thou sawest them willing to come, and to overcome him by fight. Which fight here, without doubt, will be like that of jacob's wrestling with the Angel, which was by prayer for a blessing. But they having by their wicked practices (as in the 37 and 38 verses) lost their day and season of Grace, it will with them then be too late, as it was with Esau, to have the blessing. All these places agree in one and the same thing, that there will be fight one against another at or about the time of the coming the Lord; and that it will be after the Lord comes that they shall be gathered together to Armegeddon, or otherwise called the Valley of Je●hoshaphat there to be judged.   

Chap. IX. The Everlasting Covenant and Crown of Life.  
THE Everlasting Covenant and the Crown of Life, is one and the same thing. And when the Lord again comes, he will make that new everlasting Covenant with both the Houses of Jocob; in which Covenant, the true practical believer will be then included; as coming in by the Lion of the Tribe of Judah, who are now but Heirs with Israel of the same promise, Gal. 3.29. And then it is, they shall no more teach every man his Neighbour, and every man his Brother, saying, Know ye the Lord: For they shall all know me from the least of them, to the greatest of them, faith the Lord; Jer. 31.34,35,36. Then it is, His People shall be willing in the day of his power, in the beauties of holiness, Psal. 110.3. And then it is, Israel shall be saved in the Lord, with an everlasting Salvation; They shall not be ashamed nor confounded world without end, Isa. 45.17. And then it is, the Lord will rest in his love, Zeph. 3.17. Ezek. 37.26,27,28. when Israel is put into a capacity never more to offend him.  
And then is life crowned to the Soul, when they are thus secured by him. And then it is, that sighing and sorrowing will fly away. And then it is, The days of his People shall be as the days of a Tree, and that his Elect shall long enjoy the work of their hands, Isa. 65.22. And then it is, The meek shall inherit the Earth; and shall delight themselves in the abundance of peace Ps. 37.11.  
But the  promised new Covenant, will not be made with the rest of the Nations that then will be called in, as God by the Prophet hath declared, Ezek 16.61. And after the thousand years when Satan is again loosed, and the eminent glory of the Lord is not so visible among them; then Satan will again draw off some of them that are spared of those Nations which are not secured by the everlasting Covenant; and fire shall come down from Heaven and destroy them. And then the Devil that deceived them, will then be cast into the lake of Fire and Brimstone, where the Beast and false Prophet are, and shall be tormented day and night for ever and for ever, Rev. 20.3,9,10. From which words we are to take notice, the Lord here declareth the continuance of day and night, as also in Psa. 89.36, ●7. And after the Devil is cast into Hell, we read of no other than a temporal punishment inflicted on them of the Nations, that will not go up to worship the King the Lord of Hosts and keep the feast of Tabernacles, Zec 14.16,17. And how many thousand years it will be after Satan is cast into the fire of Hell, before the final judgement, the Lord best knoweth; But by the word it is clear, it will be many thousand years. For God hath said, He will keep Covenant and mercy to a thousand Generations, Deut 7.9. And from Adam to this time, we cannot well reckon above a hundred Generations. For where St. Luke counts the Genealogy from Adam to Christ, he reckons up but about three score Generations, Luke 3.  
And this  Kingdom, is the Kingdom of which the Angel told the blessed Virgin, that Christ should Reign over the House of Jacob for ever, and of his Kingdom there shall be no end, Luke 1.33. This ever chief includes the ever of the world to come; in which time Christ will have his Reigning Power, and at the time of the last Judgement, when the Heavens and Earth are said to fly away, Re. 20.11. The  Book explaineth the meaning thereof; fully making it appear by the word, there is two sorts of Heavens, and Earth; whereby it is clearly proved, that the Kingdom of Christ will have no end; according to the word of the Angel to the Blessed Virgin, and according to the word of the Lord in Daniel; But the Saints of the most High shall take the Kingdom, and possess the Kingdom for ever, even for ever and ever, Dan. 7.18. And God saith in Isaiah, For as the New Heavens and the New Earth which I will make, shall remain before me, saith the Lord, so shall your Seed and your Name remain, Isa. 66.22. For than it is, God will give Israel a place of their own, so as they shall move no more, 2 Sam. 7.10.  
But we not apprehending there is three Evers, three Times, three Generations, and three Worlds spoken of in Scripture, thereby we have been much in the dark concerning this world to come. And this world to come being the time that is chief comprehended in Psal: 89.2. For I have said, mercy shall be built up for ever, thy faithfulness shalt thou establish in the very Heavens. I have made a Covenant with my Chosen, I have sworn to David my Servant. Thy Seed will I establish for ever, and build up thy Throne to all Generations.   

Chap. X. The Meaning of the Feast of Tabernacles being again kept.  
NOw in that the feast of Tabernacles is again to be kept, when all the other great Feasts are laid aside, Zech. 14.16. it doth thereby appear, that when Israel and those of the Nations which are saved are first gathered, they will then again for some time dwell in booths, as Israel did when they came out of Egypt. And therefore this feast to be kept for a remembrance in the ever of the time to come. But some may say, How can the Nations come up yearly to Jerusalem, the Journey being so far distant from some? But none need Question but God will make them of ability to do what he requires of them.  
And whereas it is said, That every one that is left of all the Nations. That is, every one of the Nations that were left should go up yearly to Jerusalem; but not that it is there meant that every individual person of the Nations will be required to go up year by year unto Jerusalem, but some of the heads of the Nations. And therefore said in the 18 verse, If the Family of Egypt go not up, etc. Then a National punishment is threatened.  
Now what we find written in the old and new Testament, and nothing therein to contradict the plain meaning thereof, that will of certain be fulfilled in the plain and clear way, as it is expressed. But that is a figurative Speech, and not to be taken in the letter of the word, where we find other Scriptures in contradiction to it. There God hath a secret veiled in it, which he reserves until such time as he will have it revealed.  
But what God commands to be done; And what God declares he will have done; And what God hath sworn he delights not in; And what God hath absolutely promised to do; And what God hath sworn he will do; These things are to be taken as they are expressed, or we are apostatised from the truth.  
And it is at the Restauration of Israel, that the Everlasting Covenant will be established, as to which time, God has sworn to Israel, That he will not be wroth with them, nor rebuke them any more, Isa. 54.8,9,10,11,12. For then God will put his fear in their hearts, that they shall not departed from him, Jer. 32.39,40,41 And concerning that time, The Lord hath sworn by his right hand, and by the arm of his Strength, that he will no more give their Corn to be meat for their enemies, neither shall the Sons of Strangers drink the Wine for which they have laboured, Isa. 62.8. This promise will be fulfilled when Jerusalem is made the praise of the earth, as in the 7th ver. Which is at the time of the Restitution of all things when the Lord again comes, Acts 3.20,21,22,23,24. And then it is, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob, Rom. 11.26. Isa. 59.20. Then shall the Lord roar out of Zion, and utter his voice from Jerusalem, and the Heavens and Earth shall shake, but the Lord will be the hope of his People, and the Strength of the Children of Israel, Joel 3.16. This Zion, or Jerusalem, is meant of the glorious Tabernacles spoken of, Heb. 8.2.  
But we all coming out of the Darkness of Popery, have lost the right apprehension of this Kingdom or World to come, whereby we are involved in great mistakes, so as to think the promised everlasting Covenant is now established, and that such as belong to it may fall foully, but not finally; but when that Covenant is established; then it is that God will put his fear into their hearts, so as they shall never departed from him, Jer. 32.40. But we, not understanding aright this Kingdom or World to come, which has been the causes of turning the plain word of God in the old Testament into figurative Speeches, and thereby made the Oath and Promise of God to Israel void; Of which St. Peter exhorts the Church to take heed to the sure Word of Prophecy, as unto a light that shineth in a dark place, 2 Peter 1.19.   

Chap. XI. Where the Great Glory of the Lord will be when he comes to deliver his people.  
WHEN the Lord again comes to deliver his People, his infinite glory will then again be in the Clouds, in which will be those glorious mansions, into which he will receive his raised Saints, John 14.2,3. and there will be that Tabernacle which the Lord shall pitch, and not man, Heb 8.2. which will be over the Land of Canaan, from whence he will descend to Mount Olivet, and also from the Tabernacle he will descend upon Mount Zion, and there will he Make the place of his feet glorious, Isa. 60.13. For as the Lord formerly descended down in a Cloud into the Tabernacle, Exod. 40.34. So the Lord will again descend upon Mount Zion. And as the Lord was over Israel in the Clouds, when Pharaoh was drowned in the Sea, Exod. 14.19,20,24. So again the Lord will be in the Clouds when the Beast, and false Prophet shall be taken alive, and cast into a lake of fire burning with Brimstone, Rev. 19.20.  
And as the King of Egypt, and Babylon, with all their Prognosticators and Diviners, could not by them have any knowledge of their near approaching ruin; So will it be with those in our days; for they will not foresee the near approaching pressedness or misery; according to the word of the Lord, Isa. 44.25. The Lord frustrateth the Tokens of liars, and maketh Diviners mad, that turneth wise men backward, and maketh their Knowledge foolishness, This will again be alike at the time of jacob's deliverance.  
And it is said of Christ in Isa. 64.1. Oh that thou wouldst rend the Heavens, that thou wouldst come down, that the Mountains might flow down at thy presence. V 4. For since the beginning of the World men have not heard, neither perceived by the Ear, neither hath the eye seen, O God besides thee, what he hath prepared for him that waiteth for him, 1 Cor. 2.9. Psalm 31.19. And oh! that there might be many amongst us, and elsewhere found, such as are true waiters for him, so as thereby to become the blessed of the Lord, and not found as the fruitless Figtree, which of the Lord received the curse.   

Chap. XII. The Fruitless Figtree.  
MARK 11.13. And Jesus seeing a Figtree afar off, having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves, for the time of figs was not yet. This Figtree was the representative of the body or generality of Israel, on whom the Lord when he came, found nothing but leaves only; The which was only an outward show and Form of Religion, having nothing of real holiness, and of upright walking amongst them, as in Matth. 23.23,24,25,26.27,28. For tho' the time of ripe fruit, as Figs, were not yet, yet there might have been green Fruit, as sincerity, and an upright and holy conversation. But as for Israel's bearing ripe fruit, it was not to be in this time, but in the time to come, after the ever of this time is past and gone. Then it is they will be made partakers of the continual fresh springs of the Spirit of God, which is drinking of the River of his pleasures, Psal. 36.8. For than they will have an Inherent perfect righteousness, and that secured by the establishing of that now-promised new-everlasting Covenant, which will crown Life to the Soul, Isa. 45.17. But Israel shall be saved in the Lord, with an everlasting Salvation: ye shall not be ashamed nor confounded world without end. For the everlasting covenant when established, and the Crown of Life is one and the same thing, only two ways worded. And the Believer comes in by Christ as Heir to that promised Covenant, Gal. 3.28,29. Eph. 2.12. But the Believer in Christ is no longer a Believer, than he believes Salvation is to be had, according to the tenor of the Gospel (which is in the way of our love and obedience) no more than a Righteous man is a Righteous man in the day that he comitteth iniquity, Ezek. 33.13.   

Chap. XIII. Concerning the Remnant and first Churches; and also the World.  
BUT whereas the remnant and first Churches were fore chosen of God according to the Counsel of his own will for the purpose he had determined for them, which was to bear their Testimony to the truth, and for the glory that should follow. And tho' they were not thus fore-chosen, for their fore-seen willing and running; yet afterward when they had embraced the Faith, they were to run for the price, for the hopes sake that was set before them, which is the Crown of Life, which was to be obtained by their willing and running, by which way it is to be attained by all that will lay hold on it. For when the Gospel was established, we that followed after were to take to the way, and keep the Rule set before us, Heb. 2.2,3,4. And the Lord will be with us in his way, and never forsake any while they keep his way by walking in a holy and upright Conversation. And all that know the Lord by the Gospel, should go to him for strength, for he hath promised his assistance.  
Now after the world was convinced that Christ was the Son of God, they were put into a capacity of obedience, as many as have the call of the word, and the good motions of the Spirit of God, therefore if afterward they miscarried, it was through their own negligence, and barrenness of the Soil into which the Seed of the word was cast, according to the Parable of the Lord, Ma. 13.20,21. which brought forth Fruit for a time, and afterward withered away;  
For when the Lord had laid the World under a Conviction by the which means it was part of the world embraced the Faith and brought forth Fruit, according as it did in the Church of Golosse, Col. 1.6. And the Lord laid Israel under a conviction when he shown them his glory in the Wilderness, and gave to them his Laws and Statutes, Exod. 19.9,16,18. And when God would have healed Babylon, it was by bringing her under a conviction, in pulling her great Monarch down from his Throne, and making him eat Grass like the Oxen, till his hairs became like eagle's feathers and his Nails like Birds Claws, and he made to acknwledge to all Nations, that the Great God of Heaven ruleth over the Children of men, Dan. 4. ●3. ch. 3.29. Now when God hath convinced his Creatures, he takes delight to see them improve that rational understanding that he hath given them to their Soul's advantage, and then it is according to their willing and running they shall find acceptance with him, and accordingly be rewarded by him. And the people are condemned, not because they knew not God, but because they had no will to obey him; as in Prov. 1.30,31. They would have none of my counsel: they despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devices. And the Lord saith to the Jews, John 5.40. Ye will not come to me that ye might have life. Thereby showing, the door of mercy was wider open to them of Israel, than they were willing to embrace and improve the opportunity. And oh that we would not, as they were, be found alike guilty, and so be made partakers of the more severer vengeance. But on the contrary, that we would turn from all our evil ways, and seek the Lord while he may be found, and call upon him while he is near, Isa. 55.6,7. begging his assistance, that we may be able to withstand all our corrupt affections and inclinations; and if we are sincere therein, God will not be wanting to us. But if we have no love to his ways, 2 Thes. 2.10. nor will not obey him, Prov. 1.30. and will not choose his fear, verse 29. then for such, there remains no hope: For we shall stand or fall, according as we choose or refuse obedience to his will. Now, we through the mistaking of some of the say of St. Paul, have made the Oath of God, and the general Call and Offer of mercy by Christ to all that will, according as it is tendered, lay hold of it, to be of no effect. Notwithstanding St. Peter fairly warns us, that in St. Paul's Epistles were some things hard to be understood; which some did wrest to their own destruction, 2 Pet. 2.16. And could we not otherwise have understood the meaning of St. Paul, than in the contradiction of the God of Truth, it had been a far less error to have thought St. Paul might have erred, than to have made the Oath of God, and the general offer of mercy by Christ, void, by the misapprehending the words of St. Paul, so as to think that none but the Elect could be saved. But as the Prophet, for believing the old Prophet in the contradiction of what God himself had said, therefore was destroyed; for a Lion met him and slew him, 1 Kings 13.17,18,19,23,24, This being set down for a warning to us, that we might not be alike guilty.   

Chap. XIV. What the Sign is when God for Sin intends to leave a Nation, People, or Person. And the Kingdom of God in this time, and the Kingdom of God in time to come, explained.  
When God because of Sin, determines to leave a People, Nation, or Person to destruction, he than leaves them to delusion, and to blindness of mind, like as Pharaoh, Exod. 7.13. Ahab, 1 Kings 22.20,21. and Israel, Psal. 81.11,12. And Christ spoke to Israel in Parables; That by hearing, they should hear, and not understand; and seeing, they should see, and not perceive, Matth. 13.14. For the Jews were then in expectation of the coming of the glorious Kingdom of God, which was foretold them by the mouth of all the Prophets; and therefore a Pharisee demanded of Christ, when the Kingdom of God should come. And he answered him, and said; The Kingdom of God cometh not with observation, [but more rightly expressed, as it is set down in the Margin of your Bibles, not with show] neither shall they say, lo here, or lo there, for behold the Kingdom of God is within you, Luke 17 20,21. Christ, by these words showeth, that in this time, he was but to have his ruling-power in the hearts of his People. And by this it is clear, it is those that he rules in that are his. And this being the only visible Kingdom that God has in the time of this World; which Kingdom or People, is not in show of this World's greatness and grandeur. This answer of the Lord, was quite contrary to what the Pharisee expected; for he only apprehended the Lord was to come to Reign, and restore all things, and not that he was first to come to suffer; and this proved a stumbling-block to Israel.  
But the Lord said in the following verses to his Disciples of his second coming, v. 23,24,25. For as the lightning that lighteneth out of the one part under Heaven, shineth unto the other part under Heaven, so shall also the Son of Man be in his day. For the glory of that day will be such, as St. Paul terms the then time but night, to that approaching day, Rom. 13.12,13.  
And Christ concerning the Parable of his second coming and Kingdom, saith, Matth. c. 13. v. 41,42,43. The Son of Man shall send forth his Angels, and they shall gather out of his Kingdom all things that offend, and them that do iniquity. And shall cast them into a Furnace of Fire: there shall be wailing, and gnashing of teeth. Then shall the righteous shine forth as the Sun in the Kingdom of their Father. Here the Lord declareth the time of the end of this World will be, when he cometh, at which time, the Power of this World will be taken from them, by his coming and sending his Angels to gather out of his Kingdom all things that offend, and them that do iniquity. By these words, nothing can be more plain, than that the Kingdom, which will then be Christ's, is this material World, from which, those that offend, and do iniquity, will then be cast out. Now from these words also, the Lord leaves himself scope, to take in those that are given him of his Father at his second coming, the which also will be his Elect, which is Israel, Rom. 11.28. and other Nations mentioned in the Word, which will then be saved, and then will the way of the Kings of the East be prepared, Rev. 16.12. And the forementioned Book showeth, whom the Lord hath said shall likewise be spared; and all these will be brought to a sense of their own unworthiness, and so lay hold of mercy, before the wicked is destroyed, and therefore then they will not be offenders, when the wicked are cast out; so as the Lord may take in whom he will of the Heathen; and God will as well keep faithful to his promise at Christ's second coming, in calling in the Jews and others with them, Isa. 56.8. as he did perform his promise to Christ when he first came, in calling in, and justifying the sinners of the Gentiles.  
And in that Christ saith to his Disciples, in the 43th verse; Then shall the righteous shine forth as the Sun, in the Kingdom of their Father. Here Christ doth not say, all the righteous; therefore he hath his reference to the raised Saints, and the Witnesses that will be caught up in the clouds into those glorious Mansions or Tabernacles, which the Lord pitcheth, and not Man, Isa 4.5,6. Rev. 21.21. From which, they shall shine forth as the Sun in the Kingdom of their Father. In this portion, hath the Disciples their part; and when the Kingdoms of this World, are become the Kingdoms of our God, and of his Christ, Rev. 11.15. Then it is that the Kingdom of this World, is become the Kingdom of their Father, into which they shall thus gloriously shine forth; and this is that the Apostle speaks of, 1 Cor. 2.9. likewise Isa. 64.4. and Ephes. 2.6,7. and then they shall have their reigning-power on the Earth, Rev. 5.10. next under Christ their Supreme Head. Now the Lord all along whilst he was upon the Earth, spoke but in Parables as to his second coming and Kingdom, Matth. 13.34. by reason Israel being sinful, for which it was determined of God, they should be left to blindness, and that Christ should suffer by them; for tho' in other things they sinned wilfully, yet they ignorantly crucified the Lord of Life, Acts 3.17.  
And the Lord again speaking of his second coming, and of gathering the Nations; and by the Parable of setting the Sheep on his right hand, and the Goats on his left; He saith to them on his right hand, come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the World, Matth. 25.34. Now from the foundation of the material Heavens and Earth, there was no other Kingdom prepared but this World, which will be again restored. But the Law and Gospel speaking but to those that are under it, Rom. 3.19. and chap. 2.12,14. The Lord might therefore have his reference to the foundation of the World that was laid in Israel, for the World to come; at which foundation. Christ was figuratively slain in the Paschal Lamb: And then was the Kingdom of Canaan prepared for Israel, by their Enemy's destruction. And the Gentiles that Christ shall find in obedience amongst the Christian Nations at his coming, will then be made the Inheritors with Israel of this Kingdom. For they were not only to be Heirs with Israel of the promised Everlasting Covenant, whereby Eternal Life is secured to the Soul; but they were also to have a share with them in their Inheritance: For of Japhet it was prophesied, that he should dwell in the Tents of Shem; and therefore this Kingdom may likewise be said to be prepared for them: And also at the restoration of all things, it is that Israel will be restored to their own Land, Joel 3.16. And then will God make her Wilderness like Eden, and her Desert like the Garden of the Lord, Isa. 51.3. And then it is Christ will have his peaceable Kingdom, Isa. 11.9. They shall not hurt nor destroy in all my holy Mountain: for the Earth shall be full of the knowledge of the glory of the Lord, as the Waters cover the Sea, Isa. 65.23,24,25. And in that day God will make a Covenant for them, with the Beast of the Field, and with the Fowls of Heaven, and with the creeping things of the ground; and he will break the Bow, and the Sword, and the Battle out of the Earth, and will make them lie down safely, Hosea 2.18,19. And then will God betrothe them unto him for ever in righteousness, and in judgement, and in lovingkindness, and in mercies, v. 19 And then, this is the Peace the Lord hath declared shall be in the time of his Kingdom. But when Christ first came, he said, he came not to send Peace on Earth, but a Sword, Matth. 10.34. For in this time, them that are the true Followers of Christ, the Devil will be still raising them up Enemies. And Christ saith to his Disciples, That in him, they might have peace; but in the World, they should have tribulation, John 16.33. And likewise St. Paul saith, That after his departure, shall grievous Wolves enter in among them, not sparing the Flock. And also of their own selves shall men arise, speaking perverse things, to draw away Disciples after them, Acts 20.29,30. which accordingly followed.  
Now whereas it is said, Prov. 16.7. When a man's ways please the Lord, he maketh his Enemies to be at peace with him. This King Solomon spoke of the natural Seed of Israel; which had they continued in the fear of the Lord, they had then been the Emblem of that peaceable Kingdom that is now to come: And they in this time should have been the Head, and not the Tail, and above only, Deut. 28.13. But there never was any such promise made to the true Churches of Christ in this time; but on the contrary, they were foretold they should be afflicted, persecuted, and meet with fiery Trials; neither were they to adorn themselves, 1 Pet. 3.3.   

Chap. XV. The Elect Church discovered. And why God suffered the Beast to arise to deceive the Nations. Also a twofold being in the Book of Life.  
NOW Christ by his Word declareth that he would have an Elect Church or People throughout this World, that should never be deceived by the Beast, or false Prophet. And that it was to his Disciples which came of the remnant of Israel, unto whom Christ promised to be with to the end of the World, Matth. 38.20. And that none should pluck them out of his hand. And tho' the first Gentile Churches that received the Word from the mouth of the Disciples, were likewise also Elected, and fore-chosen of God, and made partakers of the Holy Ghost; yet their succeeding Generations, were but raised to that from which Israel fell. And God foreseeing that the Gentile Nations that embraced the Gospel, would afterward fall away, by having no love to the Truth, but taking pleasure in unrighteousness, as Israel, and the People of Old had done, Rom. 1.21,22. therefore it was determined of God they should be left to strong delusions to believe a Lie: Because they received not the love of the Truth, that they might be saved, 2 Thes. 2.10,11,12. For which cause it was the determination of God, that all that dwell upon the Earth should worship the Beast, whose names are not written in the Book of Life, of the Lamb slain from the foundation of the World, Rev. 13.7,8. That is, all the Kindred's, and Tongues, and Nations that dwell upon all the Earth, that the Beast had dominion over, should worship him, except those whose Names were written in the Book of Life; for the Word speaks to them that received it, and it was those fell into the snare, that had not a love to it, but took pleasure in unrighteousness. And Luther says, that the Beast, and false Prophet, are generally comprehended under one head, And the Lord saith, Rev. 17.8. And they that dwell upon the Earth shall wonder, whose names were not written in the Book of Life from the foundation of the World, when they behold the Beast. Now, I have already proved by the Word in a Treatise concerning Election, that there was no Election through the first World of People, nor till after the miscarriage of Israel in the Wilderness. Then did the Lord secure a certain remnant of them to himself, at which time Israel was laid for the foundation of the World to come; for all that come in as Heirs to that World, come in as the Seed of Abraham, and from that foundation, Christ was figuratively slain in the Paschal Lamb; and from that foundation, were the works of those unbelieving Jews finished that fell in the Wilderness when they refused to go to fight for the Land of Canaan. And because of Israel's miscarriage, the first Gentile Churches were chosen to partake of the Holy Ghost, and to bear their Testimony to the Truth; the which are said to be chosen before the foundation of the World, which foundation was Israel; the which choice, was not before them as to matter of time, but as to matter of choice and liking in God, rather to make choice of them that should ignorantly offend him, than them that had wilfully disobeyed him. And I also have proved, that the Eternal Purpose, has only a relation to the Eternity that lies before us; that the being chosen from the beginning, was no other, than from the beginning of the Preaching of the Gospel. And I have also proved, that the Decree was made, that the Entrances into Life should be made straight, after Adam fell, and how that straitness doth consist: And what is meant, by being of old ordained to this condemnation. And also I have proved in the Book in which the Faith of Abraham is explained, that them of the World embraced the Faith, in the Apostles time, and brought forth fruit, as it did in the Elect Churches. All these things I have made clear, which hitherto we have not rightly understood, which makes me the oftener recite them.  
These things being proved, it makes it evident that there was none Elected from the foundation but the remnant. And also the first Gentile Churches that were afterward Elected were long departed this life, before the Beast arose, so as there was none of them then to be deceived by him.  
Now there is also a twofold way of being in the Book of Life. First, They that have their names there. Secondly, Those that have a part therein, and it is those that have their names there, that are Elected and fore-chosen. And after the first Gentile Churches were called in, their Children were taken into Covenant, and a Door of Mercy set open to all such as would take hold of the offer of Life according as it is tendered by Christ. Now if these have not their names put into the Book of Life when they are taken into Covenant, yet they have their part in the Book of Life, in performing the conditions upon which Life is offered by Christ (for those he will justify by his Righteousness, Heb. 5.9.) The which name or part in the Book of Life, may not only be lost through negligence and profaneness, but by adding or diminishing from the Word, Rev. 22.19. Deut. 4.2. And there are others also that have a part in the Book of Life, which will find Redemption in the World to come; for they were such as received not the Truth in the love of it, but took pleasure in unrighteousness, that the Apostle saith should be damned, 2 Thes. 2.12. And they were such as heard the Truth, and would not believe to obey it, that the Lord gave Sentence against. But those that have had a longing desire after the Truth, and such as have not taken pleasure in unrighteousness, such will find Redemption in the World to come. And no young Children can take pleasure in iniquity: Therefore when all come to be judged according to their works, such will be cleared, Rom. 2.14,15. Rev. 20.12. But I shall not here insist upon this Subject, because I intent hereafter fully to prove it. But by what the Lord saith, it is of dangerous consequence to take from the Word, as well as to add unto it.  
Now the Gentile Christians, when they came to have no love to the Truth whereby they might be saved, but on the contrary, took pleasure in iniquity, God gave them up to worship the Beast; for when they would not be bound with the Cords of his Laws, and follow him in Love, Patience, and Humility, in expectation of the reward of the Crown of Life, when the Lord again shall come; than it was God permitted the Prince of Darkness to set up his pretended Kingdom, by which delusion they also lost the apprehension of the glorious Kingdom of Christ, which is now to come, and is very nigh at hand, which Kingdom has been foretold by all the Prophets, sworn to by God himself, Psal. 89.2. declared by the Apostles: And because the Lord Christ spoke but in dark Sentences and Parables, when he was upon the Earth, because that Israel being sinful, thereby might be blinded: Therefore he declared in Vision to St. John, how he would come, and of the glory of the New Jerusalem that should come down from Heaven, and of his reigning Power here upon the Earth, Also annexing those great threaten mentioned Rev. 22.18,19. to any that should add or diminish to the words of this Prophecy.  
Now all the Gentile Christians thus falling into delusion, so as when any of them come out of that darkness by the knowledge of the Word, it was evident to them, they could not be of that remnant that should never be deceived, by reason themselves knew, that they, or their Predecessors had been deceived by the Beast; but as to that Remnant, Church or People, that the Word does thus bear witness to, I shall not here speak further of; but hereafter, by God's assistance, I shall declare who the Two Witnesses are, and then I shall make appear who this Church, and People, and Remnant are, to whom the Word doth thus bear witness to, and they to the Word: Whilst on the contrary, the Apostate Church, or great Harlot, bear not witness to the Word, nor the Word to her, any otherwise than to her condemnation. And our Predecessors being all involved in that darkness, whereby we have lost the true sentiments of the Word, and so mistakingly taking all that was said to the first Churches, and to Israel, at the restitution of all things, as tho' they now belonged to us, the which is of dangerous consequence, and whereby many like Ephraim have a care they fall not into the snare, as Israel did; for when the Lord first came, he coming not of a Person of Dignity, but of one of no Estate in this World; This proved a snare to Israel: Let us take warning by them, and not neglect the owning of the truth; for if we do, we shall be taken in the snare as they were: for the day of the Lord will come as a snare upon all them that will not prepare for him, and take the warning given by him, by the signs, and the opening of the word, as he hath declared, and now made them manifest to the world.   

Chap. XVI. The difference between the State of the Elect in this time, and of that which is to come.  
NOW when God does Elect, or fore-chuse any Person, or persons, it is not only to be an advantage to themselves, but also to carry on the Counsel of the will of God in the purpose he hath determined; As the Remnant for a standing witness. The first Churches likewise to partake of the Holy Ghost, and to bear their testimony to the truth of the Gospel. And also they were to withstand the fury of the enemy, and to meet with fiery trials. These things were so certainly allotted here their portion, that they were not to think strange of it; Pet.— neither are Israel that will be taken in and be the Lords Elect in time to come, chosen only for themselves, but also to carry on the Counsel of the will of God, that the other Nations that are spared might be blessed in them, who are given to Israel for Daughters and Servants; Who in some measure will partake of the glory: And also in this time, if God doth elect or choose any single person, it is not only for the benefit of that person, but to carry on the Counsel of the Will of God. As Josiah, he was to break down the Altars of the false Gods. And Cyrus, to restore Israel to their own Land. And Luther, to bring the Gospel again to light, that others that would, might take hold of the offers of mercy.  
I hope that His Majesty, and the Great Council of the Nation will take these things into their consideration, that through their encouraging the Knowledge of the truth, it may meet with better success than it did in Swedeland. For when the good Ministers that truly feared God, seeing the Signs the Lord foretold should be before his coming, and thereby apprehending his near approach, was willing to acquaint the people, that thereby they might prepare for the coming of the Lord, so as they might not be found in darkness at that day; and that day come upon them at unawares. But the greater part withstood the truth, like the Pharisees of old, and would suppress the Knowledge of it, and presently sent away to the Ministers in Holland to continue as they were. The certainty of this came over in the Monthly Mercury.  
And I also heard by an Outlandish Minister, that when the good Ministers of that Country, upon the signs the Lord had given of his coming, and they knowing there was a great deal of the Scripture unrevealed, therefore desired that they might join in earnest prayers to the Lord for the right understanding of his word; and to leave off their Scholastic, way of preaching, and more to study the Word. But those that were in the wrong, being the strongest party would not yield thereunto.  
But I hope our Ministers, and Teachers, of all Parties, will not follow their Example; since it is made so clearly evident, that the stroke will fall on the Christians, that shall be found in darkness at that day. And since we have been all in mistakes, some more, and some less, till God of his mercy, now again brought the true meaning of his word to light, according to his promise, as we therefore may the better pity and pray one for the other; and by a speedy reformation, break off from our sins by working righteousness, and in showing mercy to the poor, who are at this day languishing: And also by our owning the whole truth, that thereby we may unite and serve the Lord with one consent And that by us the Protestant Churches beyond Sea might be warned; and that by our and their owning the whole truth, it may give such an alarm to the Christian World, that many Millions of Souls might come out of Darkness. For the Lord giveth his Creature an opportunity to improve, and this being now the small time that is given the Christians, whereby to escape the wrath to come, if we accordingly take hold of it, and do not stand in opposition against the truth.   
FINIS.  

A Rehearsal of the Covenant BY MOSES Made with the Children of Israel, at Mount Horeb: Including the Strangers which were then with them, and those that afterward should be brought into Covenant with them by Christ; From which Adopted Seed comes the Root of Gall and Wormwood, which is the Bloodthirsty Drunkard, whom St. Paul terms the Root of Bitterness. With a certain Account how the Mountains of Sicily and Naples came to be fired, being prophesied of by Moses.   

Chap. XXIX. Of the Covenant.  
MOses having gathered all the people together, and rehearsed the Covenant of the Lord to them, and given them a charge to keep it; and therefore saith in Deut. 29.9. Keep therefore the words of this Covenant, and do them, that ye may prosper in all that ye do. 10. v. Ye stand this day all of you before the Lord your God, your Captains of your Tribes, your Elders and your Officers, with all the men of Israel. 11. v. Your little ones, your Wives, and thy Stranger that is in thy Camp, from the Hewer of thy Wood, unto the Drawer of thy Water. 12. v. That thou shouldest enter into Covenant with the Lord thy God, and into his Oath, which the Lord thy God maketh with thee this day. 13. v. That he may establish thee to day for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn to thy Fathers, to Abraham, to Isaac, and to Jacob.  
We here see that this Covenant was made with them, and their little ones, and with the strangers that were in their Camp, all of them were nominated in this Covenant. And Moses farther saith, in 14. v. Neither with you only do I make this Covenant and this Oath; 15. v. But with him that standeth here with us this day before the Lord our God, and also with him that is not here with us this day.  
We see here that this Covenant was made with them also that were not with them at that day. The which, as there were strangers at that time taken into Covenant with Israel, so strangers were again to be taken into Covenant in the time that was then to come, and so to become the Seed of Abraham. And therefore St. John Baptist said to the Pharisees, knowing that their hearts were not right to God, Matt. 3.8,9. Bring forth therefore fruits meet for repentance: 9 v. And think not to say within yourselves, we have Abraham to our Father: for I say unto you, That God is able of these stones to raise up Children unto Abraham.  
And St. Paul saith to the Philippians, Phil. 3.3. That they are the Circumcision, which Worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the Flesh.  
And St. Paul farther saith in the Ephesians, Ephes. 3.6. That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ, by the Gospel.  
And he farther saith in Galathians, Gal. 3.28,29. There is neither Jew nor Greek, there is neither Bond nor Free, there is neither Male nor Female, for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's Seed, and heirs according to the Promise.  
Now by all this we see that every true Christian comes into the Covenant, to be of the Seed of Abraham by Christ. Now we know that both the Seeds of Abraham, which came of Isaac, were both Circumcised, the which was ●he Seal or Sign of the Covenant. So the Ro●ans receive the Sign of Baptism, as well as the ●rue Christians, who take the word of God for ●he Rule of their Lives; to which Christians is 〈◊〉 Promise made, That unto all them that obey him, ●hrist is become the Author of Eternal Salva●on.  
Now the Romans, though they have the sign of Baptism, yet wholly renounce Obedience to the will of God in his word, the which he hath given both to Jew and Gentile as a rule to walk by.  
Now Moses knowing by the Spirit of Prophecy, that there would come in strangers to be joined in Covenant with Israel, in and through Christ, and so become the Seed of Abraham, of whom also there would be a Seed, the which should prove an Esau Generation, who would fall off from the true ways of Godliness, and fall into Wickedness, Pride and Cruelty; and therefore when he speaks of the Jews miscarriage, he hath joined the miscarriage of these with them; that is, these degenerated Christians; the which time, and the event hath made clearly evident, by the Destruction that he pronounced against their Land, the which was never threatened against the Land of Canaan, that that should become Brimstone, Salt and Burning. Neither hath any such thing ever falle● upon any part of the aforesaid Land. But now God has made it plainly appear to whom these Prophecies did relate; since in Sicily and Naples the threatened Judgements are evidently broken forth among them. And Moses in Deut. 29.16,17,18. saith, For ye know how we have dwel● in the land of Egypt, and how we came through th● Nations which ye passed by. And ye have seen their abominations, and their idols, wood and stone, silv● and gold, which are among them. Lest there should be among you man or woman, or family, or tribe, whose Heart turneth away this day from the Lord our God, to go and serve the Gods of these Nations, lest there should be among you a root that beareth gall and wormwood.  
By which we see that this has not its reference to the Body of Israel, in that he mentions Man or Woman, or Family, or Tribe; by which words the Body of Israel cannot be comprehended. And whereas he saith, lest there should be among you a root that beareth Gall and Wormwood: Now a root doth signify one of the Tribes, or the major part of a tribe; for in the Scripture, the greater number is taken for the whole; and a Man or Woman, or single family, is but a bough or branch of a root. Now a root hath its springing, increasing and continuance; and we know that the Tribes when spoken of singly, are termed as one Man, as Judah and Benjamin, Manasses and Ephraim, the which each of them signifies a Tribe. Now those that are brought in to be of the Seed of Abraham by Christ, come in as of the Lion of the Tribe of Judah; from which Tribe there was a root of Gall and Wormwood to spring forth; of which St. Paul saith, 2 Thes. 2.3. Except there come a falling away first, and that man of sin be revealed, the Son of Perdition.  
Ye see also that the Apostle here terms the Beast to be a Man. And he also forewarneth the Hebrews of him, c. 12.15. Bidding them loo● diligently, lest any man fail of the grace of God, lest any root of bitterness spring up, trouble you, and thereby many be defiled. 16. Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat, sold his birthright.  
By these words we find also, that out of this root of Bitterness would spring up trouble, and thereby many should be defiled; which, by sad experience has been made evident. And the Apostle also here compares him to Esau, whose representative he is, or Figure of him; although many degrees worse, therefore for him is reserved the worse Punishment, who as Esau parted with his Birthright, so this Man here spoken of, parted with the promised Blessing which was for Eternity, for this World's morsel. Now Moses in the forementioned verse, at which I left off, wherein he speaks of the root that beareth Gall and Wormwood, of which he saith, Deut. 29.19. And it come to pass when he heareth the words of this Curse, and he blesseth himself in his Heart, saying, I shall have peace, though I walk in the imagination of mine Heart, to add drunkenness to thirst; 20. The Lord will not spar● him, but then the anger of the Lord, and his jealousy shall smoke against that man, and all the Curses that are written in this Book shall lie upon him, and the Lord shall blot out his name from under Heaven. 21. And the Lord shall separate him unto evil, out of all the Tribes of Israel, according to a●… the Curses of the Covenant, that are written in this Book of the Law. 22. So that the generation t● come of your Children, that shall rise up after you and the stranger that shall come from a far Land, shall say, when they see the Plagues of that Land, and the sickness which the Lord hath laid upon it. 23. And that the whole land thereof is brimstone and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom and Gomorrah, Admah and Zeboim, which the Lord overthrew in his anger and in his wrath.  
Now we are to take notice what are the sins against whom God did by Moses, pronounce these Ireful Judgements, as in Deut. 29.18,19. Lest there should be among you a root that beareth gall and wormwood. And it come to pass when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst.  
Now we are to consider what the Scripture calls Dunkenness, besides that excess of drinking good Liquor. In the first place, God mentions another sort of Drunkenness by Moses, Deut. 32.42. I will make mine Arrows drunk with Blood.  
And this Drunkenness which Moses speaks of is mentioned by St. John, Rev. 17.6. And I saw the woman drunk with the blood of the Saints, and with the Martyrs of Jesus; and when I saw her I wondered with great admiration.  
Now this Woman that was thus Drunken, is mystical Babylon, as in the 5. v. of this chapter, and in the 3. v. she is termed, Babylon the great, the mother of harlots, and the abomination of the earth. The Beast that beareth her, that is, beareth her up in her Grandeur and Greatness, is the Pope; which sets himself up as a God. And this is the man that addeth Drunkenness to his thirst, for he first thirsteth after the Blood of the Saints, of which he hath taken so much with her, that they are become Drunken with it. And in Rev. 16.6. It is said, They have shed the Blood of Saints and Prophets, and thou hast given them blood to drink, for they are worthy.  
And whereas Moses saith, God would blot out that Man's Name from under Heaven. So it is said in Rev. 19.20,22. That he was cast alive into the lake that burneth with Fire and Brimstone.  
And as to what Moses saith in the 22. v. we are in especial manner to take notice of, in that he saith, The Generation to come of your Children, in that he doth not here in the plural number say Generations, but Generation. Speaking after the manner of our Lord Christ, David and others, in that they mention this Wicked World as one Generation: And the Elect, with their Generations in the Glorious time, another Generation. And whereas he saith, the stranger that shall come from a far Land up to Jerusalem, he saith, When they see the Plagues of that Land, and the Sickness which the Lord hath laid upon it. Here we see Moses does not term it Israel's Land, or the Land they were going to possess, or Canaan, but that Land whereby it is plain, it was not meant their Land,  
Now after the Lord again comes, and the Judgement of this World is past, 'tis said Zach. 14.16. Every one shall go up from year to year to Worship the King the Lord of Hosts.  
And then it is, those strangers that in their journey pass by that Land up to Jerusalem, and see that the whole Land thereof is become Brimstone and Salt and Burning, nor any Grass groweth therein, like the overthrow of Sodom and Gomorrah, Admah and Zeboim, which the Lord overthrew in his Anger, and in his Wrath, Deut. 29.24. Even all the Nations shall say, wherefore hath the Lord done thus unto this Land, what meaneth the heat of his great Anger? 25. Then men shall say, because they have forsaken the Covenant of the Lord God of their Fathers, which he made with them when he brought them forth out of the Land of Egypt.  
Now, as I before shown you, the Covenant included strangers that were to be brought in for time to come; which by Christ, should become the Seed of Abraham. And so also, the Covenant was made with our Fathers, when they came out of the Land of Egypt: But you may say that Christ came out of one Tribe, and therefore the Covenant not made with our Fathers, which words include more than one Father. To which I Answer, That whilst Judah was in Egypt, from him sprang many Fathers of Families: But peradventure, you may say, that Christ could not come of all the Families of Judah. To which I Answer, That by the Father and Mother's side, of whom, as concerning the Flesh Christ came, there was then when this Covenant was made, many of our Fathers; also considering that then they lived to see the fourth Generation of their Children. Now in the 26. v. forward, Moses seems also to intermix Israel with this Degenerate Root; for in the 26. v. he saith, They went and served other Gods, and Worshipped them, Gods whom they knew not, and whom he had not given unto them. 27. v. And the Anger of the Lord was kindled against this Land, to bring upon it all the Curses that are written in this Book. That is, This Land, which he before had been speaking of, on which shall be made out all the severer Curses that are Written in this Book of the Law. And as many of the Curses as have not been inflicted on Israel, and their Land, will be inflicted on that Root that beareth Gall and Wormwood, and their Land; to whom the severest of them doth particularly belong, as I before shown you. And Moses saith in the 28. v. The Lord rooted them out of their Land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. 29. v. The secret things belong unto the Lord our God: But those things which are revealed belong unto us, and our Children for ever, that we may do all the words of this Law.  
Now whereas Moses saith in the 28. verse, That the Lord rooted them out of their Land in anger, in wrath, and in great indignation. The which words also have a reference to Israel, because God, for their Sins, did cast out the Seed of Jacob out of their Land. But whereas he saith, The Lord cast them into an other Land, as it is this Day. But now when this question is said, should be asked, and this Answer returned, it was after the time of Restitution, and to them of that Generation that are partakers of that blessedness which then will be revealed. And whereas he saith, cast them into another Land, which was quite different from Judah's Curse; for they were to be scattered into the Four Winds, and from one end of the Earth to the other.  
Therefore I fear the Land here spoken of, that these are to be cast into, will be that which is mentioned Job 10.22. A Land of Darkness, as Darkness itself. For the time when these words were spoken, would not admit him more clearly to mention them. Now Moses in Deut. 29.29. to let them understand that there was something here interwoven, or that his words had a Twofold meaning, that Israel might not be too much discouraged, and that also the true Christians might thereby be enlightened, as concerning this Root of Bitterness, when God shall open their Eyes to see it; in that he saith to them, Deut. 29.29. That secret things belong to God, but those things that are revealed belong to us, and to our Children.  
Now there are a great many secret things in the Book of God, which this Word may have some Reference to; but to assure us here was a Secret; and therefore to this place is this Word Secret linked only.  
So in the following Chapter, Deut. 30. he treats of Israel's repenting, and returning; and in the 6. v. he saith, God will circumcise their heart, and the heart of their Seed, to love the Lord their God with all their heart, and with all their soul, that they may live. And he saith in the 7. v. The Lord thy God will put all these Curses upon thine Enemies, and on them that hate thee, which persecuted thee. 8. v. And thou shalt return, and obey the voice of the Lord, and do all his commandments which I command thee this day. 9 v. And the Lord thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land for good; for the Lord will again rejoice over thee for good, as he rejoiced over thy Fathers.  
Now from the 10. v downward, Moses speaks of the then time, how they should walk with God: For in the 11. v. he saith, This commandment which I command thee this day, it is not hid from thee, neither is it far off. 14. v. But the Word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. 15. v. See, I have set before thee this day life and good, and Death and Evil.  
The Covenant we see here in the 6. v. was the promised Covenant, in which God would Circumcise their heart, and the heart of their Seed, that they should love the Lord their God with all their Heart, and with all their Soul, that they may live and do all his Commandments; As it is said in the 8. v. But now it is the knowledge of the Covenant is put into our mouths, and in our hearts. And therefore he saith, that they, and we may do it: For he saith I have set before thee, Life and Good, Death and Evil. 16. v. In that I Command thee this Day to love the Lord thy God, to walk in his ways, and to keep his Commandments, and his Statutes and his Judgements that thou mayest live.  
And when a Lawyer asked our Saviour Christ what he should do to inherit Eternal Life, Luke 10.26,27,28,29. He said unto him, what is written in the Law? How readest thou? 27. v. And he answering, said, Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy strength, and with all thy mind, and thy Neighbour as thyself. 28. v. And he said unto him, thou hast answered right, this do, and thou shalt live.  
And the Lord saith in Mat. 22.40. On these two Commands hang all the Law and the Prophets.  
And when the young Man in the Gospel came to our Saviour, and asked him, What he should do to inherit Eternal Life? The Lord said unto him, ●eep the Commandments, as in Matth. 19.17. By all which, we see, that the Law of God should 〈◊〉 the Rule of our Lives, in all things.  
And Moses in his Song, Deut. 31.30. also goes on in his former way of speaking, in that he includes the adopted Seed, with the Natural Seed of Abraham. And in the 31. chap. and last ver. it is said, Moses spoke in the ears of all the Congregation of Israel, the Words of this Song, until they were ended. Wherein he saith, Give ear, O ye Heavens, and I will speak, and hear, O Earth, the words of my mouth.  
We also here see, that Moses terms the Princes of Israel, and the People, to be the Heavens and Earth. To whom the Words of this Song, to the half part of the 21. ver. do particularly belong. In which he makes mention of those things which were to come upon them, as though they had been already past. And from the half part of the 21. verse to the 25. verse, he speaks of that degenerate Root of Gall and Wormwood; of whom God said in the latter part of the 21. v. to Israel, I will move them to Jealousy with those that are not a people; I will provoke them to Anger with a foolish Nation.  
Now St. Paul directeth these very Words in his Epistle to the Romans, Rom. 10.19. as knowing they were the foolish Nation with whom Israel should be moved to Jealousy, and provoked to Anger withal. First, moved to Jealousy, in that the Messiah was preached and offered to them, to bring them into covenant with God. Secondly, Anger, in that they brought on them that miserable destruction which remains to this day.  
Now when St. Paul written this Epistle to the Romans, but sew of them had received the Gospel. But he, to bear witness to the truth, and knowing that it was that Nation which by God was termed to be the foolish Nation: A foolish Nation, in that when they had received the Knowledge of the Truth, they abode not in the commandment delivered to them, by which Christ and the Promises are attainable.  
The which was made with their Fathers at Mount Sinai, when they came out of the Land of Egypt, that they should not worship other Gods, nor make unto themselves any Graven Images, that they should not commit Idolatry, nor Blasphemy, Murder, Breach of the Sabbath, Adultery, Fornication and Theft; all which, and much more, is their continual practice. And their Theft is, in taking the people's substance, for their Pardons and Indulgences; (for there is none that can forgive sins but God only.) These horrible crying sins, with their unsatiable bloodthirsty cruelty to the Saints and Servants of God: By which their wilful and abominable Disobedience excludes them from the mercy promised in and through Christ, and will bring upon them all those intolerable Curses which are here pronounced against their Land, and themselves; they being that Root of Gall and Wormwood, against whom those worse Curses did particularly belong.  
Now that this Foolishness was meant by their falling off, Paul makes it further evident by what he written to the Galathians: In which he says, O foolish Galathians, who hath bewitched you, that you should not obey the Truth?  
Now we see here, that he terms these Foolish upon the same account as the other were so termed. But here he rehearseth not the Words of God by Moses, because they related not unto them, but unto the former: For in the following Verse of Moses his Song, God saith of this Foolish Nation, Deut. 32.22,23,24. For a fire is kindled in mine Anger, and shall burn unto the lowest Hell, and shall consume the Earth with her increase, and set on fire the Foundations of the mountains. 23. v. I will heap mischiefs upon them; I will spend mine arrows upon them. 24. v. They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the Teeth of Beasts upon them, with the poison of Serpents of the dust.  
Now we know that these Judgements here set down were not inflicted on Israel's Land; but we see them evidently made out in this Roman Esau's Land, which is that root of bitterness. And whereas God saith, a Fire is kindled in mine Anger, which shall burn to the lowest Hell: by which we may plainly see, that there is more than one Hell. And this Word of his, gives us fully to understand, whence this Fire comes, that does thus consume the Foundations of the Mountains, that it is the Anger of God which causes it; which Fire extends itself down to the lowest Hell, and riseth upward into the Earth, the which conumes the Earth with her increase, by those Torrents or Rivers of Fire, the which proceed from the Foundations of those Mountains; the which Mountains God hath set as Signs for these several hundred years, as a mark for the fulfilling of these Prophecies, and to enlighten the thinking Christians, that they might know to whom these Judgements did appertain; and also, that they might make preparation for the Lord.  
Now whereas God saith in the 24. v. I will also send the Teeth of Beasts upon them, with the Poison of Serpents of the Dust.  
The meaning of which words is much like to what Isaiah saith, Isa. 34.6. The which after he had given an Account of the Day of Vengeance, and the year of recompense for the Controversy of Zion, he speaks of this Esau's Land, which is this root of Bitterness; That the streams thereof shall be turned into Pitch, and the dust thereof into Brimstone.  
And also in the 14. v. in answer to that of the Teeth of Beasts, It is here said, It shall be an habitation of Dragons, the wild Beast of the Desert shall also meet with the wild Beast of the Island, and the satire shall cry to his fellow. And in Rev. 18.2. it is said that Satyrs shall Dance there.  
Now these Satyrs are generally held to be Devils, and Moses here says, The Poison of the Serpents of the Dust.  
Now we know, that in Gen. 3. God pronounced that Curse to that Serpent, which was the Devil, That dust should be the Serpents meas therefore I look upon these Serpents of the Dust here spoken of to be Devils.  
Now Moses in the 25. v. gins again to speak of the Afflictions of the Natural Seed of Abraham; for this Song is intermixed with the Natural, and with the Adopted Seed of Abraham; wherein he treats from Israel's first coming into Canaan, to the Destruction of the World, and their Restoration.  
Now as to the Natural Seed, he saith, Deut. 23.25. The sword without, and Terror within, shall destroy both the young man and the Virgin, the suckling also, with the man of grey hairs. 26. I said, I would scatter them into corners, I would make the remembrance of them to cease from among men. 27. Were it not that I feared the wrath of the Enemy, lest their adversaries should behave themselves strangely, and lest they should say, our Hand is high, and the Lord hath not done all this. 28. For they are a Nation void of Council, neither is there any understanding in them. 29. O that they were wise, that they understood this, that they would consider their latter end. 30. How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up. 31. For their Rock is not as our Rock, even our Enemies themselves being Judges.  
Now this part we see, is altogether spoken of the Natural Seed, by the Judgements that have come upon them. And from the 31. v. to the 36. v. Moses speaks again of the Adopted Seed, of which came that Root of Bitterness, of which he saith in Deut. 32.32. For their Vine is the Vine of Sodom, and the Fields of Gomorrah; Their Grapes are Grapes of Gall, their clusters are Bitter. 33. Their Wine is the Poison of Dragons, and the cruel Venom of Asps. 34. Is not this laid up in store with me, and sealed up among my Treasures. 35. To me belongeth Vengeance and recompense, their foot shall slide in due time, for the day of their Calamity is at hand, and the things that shall come upon them make haste.  
Now whereas God said, Is not this laid up in store with me, and Sealed up among my Treasuries, whereby we may plainly see there was a secret in these words, which was not then to be unfolded. And whereas God saith, To me belongeth vengeance and recompense. That is, God will arise to Judgement, and then will he render Vengeance and Recompense: Then shall those deceivers, with the deceived, know to whom these threatened Judgements do belong; For God saith, Their Foot shall slide in due time: That is, from their height, grandeur, and greatness; For in the next words God saith, The Day of their Calamity is at hand, and the things that shall come upon them make haste. And Moses began again in the 36. v. to speak of the Natural Seed of Abraham; which words of his has their Reference towards the time of Israel's Restitution, for he saith, Deut. 32.36. For the Lord shall judge his People, and repent himself for his Servants, when he seethe that their power is gone, and there is none sh●… up or left. 37. And he shall say, where are their Gods, their rock in whom they trusted. 38. Which did eat the Fat of their Sacrifices, and drink the Wine of their Drink-offerings; let them rise up and help you, and be your Protection. 39 See now that I, even I am he, and there is no God with me; I Kill, and I make alive, I wound, and I heal, neither is there any that can deliver out of my hand. 40. For I lift up my hand to Heaven, and say, I live for ever. 41. v. If I whet my glittering Sword, and mine hand take hold of Judgement, I will render Vengeance to mine Enemies, and will reward them that hate me. 42. v. I will make mine Arrows drunk with Blood, (and my Sword shall devour Flesh) and that with the Blood of the slain, and of the Captives, from the beginning of Revenges upon the Enemy. 43. v. Rejoice, O ye Nations with his people: for he will avenge the Blood of his Servants, and will render vengeance to his Adversaries, and will be merciful unto his Land, and to his people.  
Now we see, that in these Verses are contained the Judgement, the which is God's Revenges upon the Enemy, at which time 〈◊〉 other Nations will be received into mercy, to rejoice with his people, at that time, when the Lord hath mercy on his Land, and on his people. Therefore we may clearly see that all this is to be fulfilled at the Restitution of all things: For the Land has never been restored to Israel since the Captivity: Only that Judah had a liberty to build a Temple, and to inhabit in that part that belonged to them; but notwithstanding, they were subject to another Monarchy So we see that all the Scripture doth absolutely agree in one and the same thing: That the Wicked 〈◊〉 be destroyed, and Israel restored, and the promised Elect called in; and all this is to be at one and the same time. And as you see the natural Seed and the Adopted Seed here joined, so they are alike joined throughout the Word, where they are spoken of; so is the Destruction of the Wicked World all along said to be at the Time of their Restitution.  
In this  Chapter and Song, is not only contained the short History of the World, from the time that God brought the Children of Israel out of the Land of Egypt, to the time that the Lord ariseth to Judgement; at which time it is said, from the beginning of revenges upon the Enemy, he will make his Arrows Drunk with Blood, and his Sword shall devour Flesh: And, as it is said, at which time God will have mercy on his Land, and on his People; and than it is, other Nations shall Rejoice with them, Deut. 32.41,42,43. By which we see that this Song does not only reach to the end of this World, but it launcheth itself forth into the Glorious time. And David being a Prophet, and beloved of God; and thereby understanding the secrets of God more than the rest, therefore he cries out of the Wonderful things that is contained in his Law.  
Now were these Judgements, that are here set down, pronounced against the Land of the thirsty Drunkard, with good Liquor, I doubt there would not be much Land left, either in Canaan, or Christendom free from these Plagues, here specified, as well as Sicily, and Naples, for we need not doubt but most of the foresaid Land at one time or other, hath had such owners. But although the Drunkard that Loves good Liquor, is threatened with the wrath of God, and Hell, yet there is not this remarkable Curse threatened to their Land.  
And there is nothing in the Word of God that is insignificant, but hath its time to be made Evident.  
And now is the near Approach of Israel's restoration; it being now the time that the Whirlwinds are gone forth, as in Jer. 30.22. Behold the whirlwind of the Lord goeih forth with fury; a continual whirlwind, which shall fall with pain upon the Head of the wicked. The fierce anger of the Lord shall not return until he hath done it, until he hath performed the intents of his heart. In the latter days ye shall consider it.  
BLessed News unto the Jews,  
And to them that are  
Circumcised in Heart and Ear;  
And unto them that will amend,  
Blessedness doth them attend;  
But unto them that will not hear,  
Grief and Horror will be their share.   

THE Figurative SPEECHES: BY WHICH God has Veiled his Secrets Contained in His WORD, Until the end of the Time; which is the time determined by Him, that they should be revealed. And now by the Assistance of GOD, The Scriptures being Opened by the Key of the Word, the Secrets therein contained, are made as plain to the understanding, as a Riddle when unfolded.  
By M. Mersen.  
London, Printed and Sold by John Clerk at the Bible in the Old Change, John Guillim in Bishops-gate-street, over against the Royal James, Mrs. Mitchel at the Crown and Cushion in Westminster-hall, and Mr. Garin over against the Crown Tavern in the Strand, the corner of St. Clement's Church Yard, 1697.   

Christian Reader,  
THis Book being done in haste, is not so well done as it ought to have been; yet therein is made manifest, both the Wisdom of God, and the Power of God: And when I Writ this Book, there was a dread stood over me, as a Caution, that I should not do the Work of the Lord negligently. And there is but two or three things in it wherein I did lean to my own understanding, or received Opinion, without seeking to God concerning it. And since, in those things, God by his Word hath made it plain to me, that I was mistaken in them; for I then thought that all that laid hold of the offered Mercy, according as it is tendered in the Gospel, was also termed the Elect, as well as those that were fore-chosen; and so then, not reckoned with the World. But afterwards I found by the Word, that such were but in Covenant: Neither did I then understand that the Christians, when spoken of in the Old Testament, in which they are often mentioned, were all there termed Heathen, both good and bad, which since by the Word, I have fully proved in another Treatise: And likewise then I did not so well understand, that the Lord by the Law and Gospel, speaks but in a peculiar manner to them that are under it. For the Heathen fall not under the same severe Condemnation as the wicked Christians will, when the Lord again comes: And therefore no such necessity to warn them for the Coming of the Lord, whom they now know not; but they may find Mercy according to the Word. And it is the promise of God, that Israel shall be restored when the Lord again comes, as is fully proved in the following Treatise, from the Prophets and Apostles.  
As for such as find fault with my quoting of Esdras, saying, that he was not mentioned either by Christ, or any of the Apostles: To which I answer, Neither were several other of the Prophets, that are spoken of in the Old Testament. But if any say, he is not mentioned there, they assert that which is false: For Ezra in the Old Testament is the same Person, which in the Apocrypha is called Esdras. For in Ezra, Chap. 10. the 9, 16, 17. Verses, is exactly the same with that in 1 Esdras 9 Chap. 5, 6, 17. Verses. And also as in Nehemian 2.4. the like is again said in the 1 Esdras 9.40,42. By which places, it is fully made appear, That it was one and the same man, who after the Captivity caused Israel to put away their strange Wives, being met together at Jerusalem on the Twelfth day of the Ninth Month, at which time was the great Shower of Rain. And also he stood upon a Pulpit of Wood, and Read the Law to all the People on the First day of the Seventh Month. As to the difference of the Name, the one was taken out of the Hebrew, the other out of the Caldean Tongue.  
But as for our Ancient Expositors, who placed not his Prophecies among the Prophets, it was because themselves erred from the Truth: For they newly coming from under the darkness of Popery, and so did not rightly understand the Scriptures; for they apprehended that none but the Elect could be saved. But now it is fully proved by the Word, that all that are found in obedience, are Heirs to the promise, whether Elect, or not Elect. They likewise have denied the Restitution of all things, which God by the mouth of all his holy Prophets hath declared, Acts 3.21. and so likewise by Esdras.  
After I Writ this Book, I found there was several other places in Scripture in controversy, which was not in this Treatise answered, which made me defer the finishing of it, till such time as God had innabled me to make plain those other places which were in dispute; which by God's assistance I have accomplished.  
Oh! that we would improve the knowledge of the Truth, to our Souls Eternal Advantage, is the Prayer of your Friend and Servant in Christ, M. M.   

ERRATA.  
PAg. 3 l. 5. from the bottom, in Revelations, blot s. p. 6 l. 2. r. Hosts, p. 41. l. 8. f. 4. r. 14. l. 9 f. 1. r. 2. p. 55. l. 17. f. is r. are, p. 66. l. 24. f. beast r. beasts, p. 69. l. 16. f. doth r. do, p. 97. l. 13. blot by, p. 104. l. 24. r. book, p. 108. l. 9 r. written, p. 116. l. last, r. be, p. 117. l. 1. blot saith, p. 119. l. 24. r. Hannah, p. 131. l. 14. r. meant, l. 16. r. for the, that, p. 133. l. 20. r. Vesuvius, p. 134 l. 3. r. Tanrmins, p. 135. l. 25. r. rest, p. 137, l. 28. r. speaking, p. 141. l. last, r. kingdom, p. 155. l. 5. r. exterminated, p. 169. l. 8. r. accepted, l. 16. blot of.   

The TABLE.  

OF the World that Perished p. ●  
Figurative Heavens and Earth p. ●  
Elements p. ●  
Rise of the Beast p. 12  
Figurative Esau p. 13  
Host of Heaven p. 14  
The Land that will be turned into Pitch p. 15  
The Lords Vengeance, and the year of Recompense p. 17  
New Heavens, and New Earth p. 21  
Drunken, but not with Wine p. 23  
When the Everlasting Covenant is to be made p. 2●  
The Saints Rising p. 32  
The Two Witnesses, and the Beast p. 38  
The meaning of the last day p. 40  
Coming to Judge the World p. 46,47  
Esau and Jacob made the Representatives of the 2 Worlds p. 55  
The Beast which Daniel saw p. 66  
Where the Judgement will be p. 76  
Figurative Egypt p. 7●  
The Innocent Children of those that have been the Afflictors of the People of God, will be spared. p. 8●  
The Vision on the Mount p. 91  
Rachel and her Children p. 94  
When Satan will be bound p. 97  
Who he was that was to be removed out of the way before the Beast could rise p. 97  
Christ's Church in the time of this World a suffering Church p. 100  
Wand'ring Stars p. 103  
Christ coming in this Generation p. 106,108  
The Lords return p. 114  
When it is the wicked cannot spread their Sail p. 11●  
The War that is now foretell p. 125  
Who it is that are condemned in the Valley of Jehoshaphat p. 126  
The Signs of the times p. 127  
The Fall of Babylon p. 129  
The City that Reigns over the Kings of the Earth p. 131  
The Glorious Tabernacle p. 142  
The Spirit, or River of God p. 147  
Jerusalem when Gloriously Built p. 149  
Where those that are saved, will be preserved from the Storm p. 151  
How long the Earth is to lie waste before it is restored p. 152  
Who are they that are so suddenly changed p. 153  
The Prophecy of Luther p. 154  
Threaten against Watchmen, if the people not warned. p. 163  
Who they are that will be snared and taken. p. 256  
The Law and Prophets Prophesying p. 258    

Instructions whereby to enlighten us how to read the Holy Writ, so as to understand it.  
IN the first place, that which I shall speak to is the Words of Christ, the which he hath left us to enlighten our Understanding in his Word. That is, in that he did join the Destruction of Jerusalem, and the Destruction of the World together. According to which it is so joined by the Prophets; and also all the Prophecies are joined and Intermixed. And therefore St. Paul knowing that the Word was so soyned, as there must be Skill in the dividing of ●t, said unto Timoth, 2 Tim. 2.15. Study to ●hew thyself approved unto God, a Workman ●hat needeth not to be ashamed, rightly dividing the Word of Truth. The which we not rightly understanding how to divide, neither the Scripture way of speaking, which has occasioned so many Mistakes amongst us as there is. For, as 〈◊〉 have showed you, the Destruction of Jerusa●em is in some places joined with the Destruction of the World. So is Christ's first coming, in ●ome places joined with his second coming. And also the sufferings of Christ are intermixed, and joined with the sufferings of David; the Reign of Christ with that of David and solomon; the Deliverance by Christ with that of the Deliverance by Cyrus; the Deliverance out of the Old Babylonian Captivity, by the Deliverance that is to be by Christ when he again comes. Now what we know was not fulfiled of the Prophecies, it remains to be fulfiled, and what was not made out in david's and the Prophet's sufferings, was in the sufferings of Christ. And what was not made out in the forementioned Kings, will be fulfiled by the King of Kings, the Lord Christ: And what was not fulfiled by his first coming, remains to be fulfiled at his second coming. And although all these things are in some places intermixed, yet in some other places they are set down more distinctly by themselves: And also it is the usual way of Scripture speaking, to mention things that are to come, as though they were already done, both in the Old and New Testament. But the Coming of the Lord, the Destruction of the World, and the Restoration of the Jews, is all along said to be at one and the same time, as the following Treatise by the Word doth make appear.  
There is also the Enemies of Christ joined with the Enemies of David; but we may easily know the one from the other; for he curseth the Enemies of Christ, but prays for his own.  
There is also the Enemies of the Natural Seed of Israel, and of the Adopted seed joined together.  
And there is the sins of the Natur●… Seed of Israel, and of the Adopted joined together.  
There is also the Judgements pronounced against the Natural Seed of Isr●…l, and the Adopted Seed joined together.  
And also with the Friests and Shepherds, are included the Gospel Ministrs; but in especial manner by the Shepherds.  
And likewise the strangers that were taken in, and those that should be taken in, were alike joined in the same Covenant with Israel, and from the adopted seed, did the Root of Gall and Wormwood arise.  
And also in the Scripture, the word All, doth not signify the whole, but the Major part, as in Exod. 9.6. and 18.19. and 2 Kings 24.17. 2 Kings 25.13,14,15. Ezek. 33.17. Jer. 44.28,29. Rev. 19.18. Zeph. 3.8.  
And also there is three sorts of Promises, to three sorts of People. First, there is a general Promise to all that will accept of Salvation, according to the conditions as it is tendered. The second sort is to them that were as a gift from the Father to Christ, John 10.29. And the Third is to Israel at the time of Restitution of all things.  
There is also figurative speeches, but we have made figurative speeches where there is none; and where the greatest figurative speeches are, we have made none, which has cast us into so great a mist of Darkness, as now we lie under; for we ought to make nothing a figurative speech, but what we can prove to be so by the word; and also we must put no Interpretation upon any figurative speech, but what we can find another place in the word that is so expressed, that may unfold or open it, and no other Scripture to contradict it.  
And also 'tis the usual way of Scripture speaking, both in the old and new Testament, to mention things that are to come, as though they were then past or present.  
And as to the figurative speeches, I shall here set down, in this Treatise, those figurative speeches, which are most significant, yet have been the least taken notice of. As first, there is the fabric of the World, and the World of People, which is far oftener termed the World in Scripture, than the other is. There is the material Heavens and Earth, and there is the Heavens and Earth of Powers and People, which are far oftener said, to be the Heavens and Earth in Holy Writ, than the other are.  
And as there is the Host of Heaven, the Son, Moon and Stars; and also the Principalities and Powers are said to be the Host of Heaven.  
There is also a material City, and a City of People.  
There is a sea of Waters and a sea of People.  
There is a flood of Waters, and a flood of People.  
There is raging Waves of the Sea, and raging Waves of the Sea of Mankind.  
There is real Wandering stars, and figurative Wand'ring stars.  
There is the Animal Beasts, and the Beast of People.  
There is an Earthly City, and a City that comes down from Heaven.  
There is a Tabernacle of Man's Pitching, and a Tabernacle which the Lord shall pitch, and not Man.  
There is natural Waters, and spiritual Waters.  
There is the Whirlwind in the Air, and the Whirlwind of Afflictions.  
There is real fire, and figurative fire, which is the Anger of Almighty God. But God, to let us understand, that Hell-fire, is as well a material fire; therefore saith, it is a Lake of Fire that burneth with Brimstone.  
There is a real sword, and a figurative sword.  
There is a real Vine-yard, and figurative Vine-yard.  
There is real shepherds, and figurative shepherds.  
There is real Horses, and Figurative Horses.  
There is old Babylon, and figurative Babylon.  
There is a real Esau, and a figurative Esau.  
There is the real Land of Esau, and the figurative Land of Esauh.  
There is a real Assyria, and a figurative Assyria.  
Also this following Treatise gives an Account of three Worlds, three Evers, Three Generations, three Times, three Days.  
There is the Natural Day, the Day of a Year, and a day of a thousand Years.  
There is also three sorts of Sabbaths spoken of.  
First, The seventh Day Sabbath. 2dly. The seventh Years Sabbath. 3. The seventh, seventh Years Sabbath, in which all things were restored to their right owners; the which, figures out to us the great Jubilee, or Sabbatism of Rest, and Restitution of all things by Christ, when he again comes: And also in the great Jubel Sabbath, there is one thing very remarkable, that is, that the Jubel Year was not fixton the seventh, seventh Year, the which would have been on the forty ninth year: But leaving the forty ninth year, was placed on the fiftieth year, which seems to signify the change of the Sabbath to all when the Lord again comes; accordingly our eighth Day, otherwise called the First Day, is now the Sabbath; for in the fourth Commandment, God saith, the seventh Day is the Sabbath of the Lord thy God. But when, in the following words God blessed the Day; it is the the Sabbath Day God nominates the blessing to; and therein, not mentioning the seventh day, when he blessed the Day, but only the Sabbath, the All Wife God hath left himself scope for the alteration or change of the day.  
Now what is writ in the Holy Word, is the Posts of Wisdoms doors, Prov. 8.34. at which we should wait always, with earnest Prayers, fervent Affection, and Self-resignation of our own understanding: By which means, what is here set down in this little Manual, hath been attained, that all the Praise and Glory may be of God. The which Advice is in the word, Learn not to thine own understanding; but fear the Lord, and departed from evil; For who, by their own Wisdom can find out God? And David cries out, Psal. 119.18,99,100,101,102. Open thou mine Eyes, that I may behold wondrous things out of thy Law: And indeed there is wondrous things contained in it. And he saith, I have more understanding than all my teachers, for thy testimonies are my meditation. I understand more than the Ancients, because I kept thy Precepts. I have refrained my feet from evil, that I might keep thy word. I have not departed from thy Judgements, for thou hast taught me. And indeed, without seeking to God to teach us, as David did, there is no understanding the hidden mysteries, and sigurative Speeches that are contained in his word.  
And by the word we understand the Lord spoke to the Jews altogether in Parables; for it is said without a Parable spoke he not unto them, because for their Sins he was laid in Zion as a stumbling stone; so as these Parables when opened by the Key of the Word, it will altogether appear contrary to what we have hitherto apprehended, concerning the Coming of the Lord, whose coming is to Judge the World and restore Israel.  
THIS following Treatise showeth what i● the World that is to be destroyed.  
And the Heavens and Earth that is to be burnt.  
Where the Land of Idumea is, whose smoke will always ascend.  
With an account when the great Judgements, mentioned in the Revelations, will be poured out upon the Earth.  
Also, when all the Jews will be called in.  
And what is the New Heavens and Earth.  
And of the new Jerusalem that comes down from Heaven, where the Glorious Tabernacle is to be pitched.  
And what is the Sea that shall be no more.  
And what will be the World that is to come.  
How the Mountains came to be fired.  
With a Prophecy of Luther's, when the Lord shall come to Judge the World.  
As also, with an account what Belief is, or a● a true Soulsaving Faith.  
And also it treats of Election, and the several sorts of it; as the very Elect, and a conditional Election, and to others a day of Grace.  
And by the Word, proving there are several Worlds, and so several Foundations, by which it is clearly proved, that there was none reprobated before the Foundation of the material Heavens and Earth.  
And how Christ dwells in us by his Spirit●  
It gives an Account of the Tree of Knowledge of good and evil.   

A Key found out, which the Lord had hid in his Word, until such time that he would have the Secrets therein contained, revealed. So as thereby Preparation for the coming of the Lord, may be made in our Hearts.  
And what is here set down in this Little Book, has been attained by fervent desire, and self-resignation of my own Understanding, and by Prayers, and Tears, and many a waking Night.  
An Alarm to the world of the near Approach of the day of Judgement.  
BY a clear Information of the certain near approach of the Coming of the Lord, that we may make Preparation for him before it be too late: That we cry not to the Rocks and Mountains 
Rev. ●.  to fall on us to hid us from the Face of ●im that sitteth on the Throne, and from the wrath of the Lamb. For that great Day of his Wrath, to the Wicked, is just at hand; Which Day will be a Day of Glory to the Saints, and Wrath to the Wicked Liver; Therefore let every one strive to make their Peace with the Son, before they perish from the way; for his Wrath is already kindled. But than it will evidently appear, that the 
Heb. 5.9.  Lord is the Author of Eternal Salvation unto all them that obey him. And then, as it is said, 
2 Thes. 1.10.  He shall come to be glorified in his Saints, and to be admired in all them that believe. Which Belief is to believe in him, and his Word, so as to become obedient unto him. And the Lord, speaking of the Signs of his Coming, saith; 
Luke 21.28.  And when these things begin to come to pass, then look up, and lift up your Heads, for your Redemption draweth nigh. 
Heb. 9.28.  And unto them that look for him, shall he appear the second time, without sin unto salvation. That is, looketh for him, with a true longing desire after him; For the Lover is with him accepted: For the Lord saith, 
John 14.21.  He that hath my commandments, and keepeth them, he it is that loveth me, and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him.  
And God hath also promised, in Jeremiah, 
Jer. 29.13.  Ye shall seek me and find me, when ye shall search for me with all your heart.  
And now whosoever comes to Christ by Repentance, Love, and New Obedience, he will in no wise cast out. But when he comes to Judgement, it will be too late for us Christians. But I know to them that are unwilling to leave their Old Sins, these glad Tidings will prove but unwelcome News; as Christ's first Coming was to Herod, and to the wicked Jews with him; For when they heard thereof, it is said, they were troubled; 
Mat. 2.2.  For they thinking they were well enough as they were, and their Consciences telling them, they must reform their ways, they desired him not; and so as they desired him not, so they knew him not, who he was, to their own destruction. And so whosoever now hears of the Lord's Coming, and think with themselves that they will see a little farther first, before they will amend their Lives; there remains no Hope for them but that they will be left of God to Hardness of Heart and Blindness of Mind; and so either be carried off this world by the Judgements that are now sent upon the Earth just before his Coming; or otherwise reserved for those intolerable Judgements that are spoken of in the Revelations; the which all the greatest of them will be poured forth upon the Earth after the Lord comes. And then shall men desire to die, but Death shall fly from them, till such time that they have endured the Torments, that God hath on the Earth allotted them. For upon the wicked 
Psal. 11.6.  God shall rain Snares, Fire and Brimstone, and an horrible Tempest; this shall be the portion of their Cup; As in Esdras; 
2 Esd. 13.37,38.  For when the Son of God shall come to rebuke the wicked Inventions of those Natious which for their wicked Life are fallen into the Tempest, and shall lay before them their evil Thoughts, and the Torments wherewith they shall begin to be tormented, which are like unto a Flame, and he shall destroy them without Labour, by the Law which is like unto Fire. For as the fire refineth the metal from the Dross, so shall the Lord do at his Coming; as it is in Malachy: 
Mal. 3.2,3,4.  For he shall come, saith the Lord of Hosts, but who may abide the day of his coming, and who shall stand when he appeareth? For he is like a Refiner's Fire, and like Fuller's Soap. And he shall purify the Sons of Levi, and purge them as Gold and Silver; that they may offer unto the Lord an Offering in Righteousness. Then shall the Offering of Judah and Jerusalem be pleasant unto the Lord. This is spoken of the Natural Seed of Jacob, whom the Lord shall purify at his Coming. And St. Judas saith, 
Judas v. 15.  The Lord cometh with ten thousands of his Saints, to execute Judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodlily committed, and of all their hard Speeches which ungodly sinners have spoken against him. And St. Peter tells us, 2 Pet 3.3,4,5,6 That in the last days there shall come Scoffers, waking after their own Lust saying, Where is the promise of his coming? for since the Fathers fell asleep, all things continue as they were from the beginning of the Creation; For he there tells us, That this they are willingly ignorant of; That by the word of God the Heavens were of old, and the Earth standing out of the water, and in the water; whereby the world that then was, being overflowed with water, perished. But by St. Peter's words we are fully given to understand what that world was which then perished; it being neither the material Heavens, nor Earth which then perished, but the people of the world which perished. But he saith, in 2 Pet. 3.7. The Heavens and the Earth which are now, by the same word are kept in store, reserved unto fire against the day of Judgement, and perdition of ungodly men. But you may say, why doth St. Peter here make mention of the Heavens and Earth that are now, if ●e means the people? The which words do make it plainly appear, he had a figurative meaning in it; for we know that there was then the same Heavens and Earth which are now; therefore there is this Reason that he here mentions the Heavens and the Earth, and not the world, as he did before; for we read of no Principalities, nor Powers, no more Sovereignty than was from the Parents to their Children, and as from the Elder Brother to the Younger; the which their Sons and Daughters had as much command over their children, as their Parents had over them. And as to what the Lord doth say in Isa. 13.13. doth enlighten us herein; for God there speaking of the destruction of the Old Babylon, (which also hath a reference to that which now is) the Lord there saith in the 13th Verse, Therefore I will shake the Heavens, and the Earth shall remove out of her place in the wrath of the Lord of Host, and in the day of his fierce anger. Now what was the shaking of the Heavens in this place, but the destruction of the King of Babylon by the Medes? And pray consider what was the Earth that then was removed, but the destruction of the Babylonians? most of them being destroyed ●p the Sword, and the Remnant that was left made Captives. The Relation of which is set down in the same Chapter, ver. 15.16,17,18,19. Every one that is found, shall be thrust through; and every one that is joined unto them shall fall by the Sword: Their children also shall be dashed to pieces before their eyes, their Houses shall be spoiled, and their Wives ravished. Behold, I will stir up the Mece against them, which shall not regard silver, and as for Gold, they shall have no delight in it: Their Bows also shall dash the young men in pieces and they shall have no pity on the fruit of the womb: their Eyes shall not spart children: And Babylon, the Glory of Kingdoms, the Beauty of the Chaldeans Excellency, shall be as when God overthrew Sodom and Gomorrah.  
Here you see, that God terms the Babylonians to the Heavens and Earth; and also in Isa. 1. God speaking of the Princes, and people of Judah, wherein he saith in v. 2. Hear, O Heavens, and give ear, O Earth, for the Lord hath spoken, I have nourished, and brought up children, and they have rebelled against me. Can we think that God here spoke to the material heavens, and earth, that has no ears, or understanding? No, it was to the Princes of Judah, and their people, to let them understand why he was displeased with them. And again, God saith in Jer. 6.19; Hear O Earth, behold, I will bring evil upon this people, even the fruit of their own thoughts, because they have not harkened unto thy words, nor to my law, but rejected it. You see here, that this Earth, is the people of the world, which God doth hear Alarm, with his displeasure against Judah. And God saith in Jer. 22.29. O Earth, Earth, Earth, hear the word of the Lord. 30. Thus saith the Lord, writ ye this Man Childless, a Man that shall not prosper in his days. You see here in this place, that the Earth was not only to hear the word of the Lord, but to do some thing, and what is it? But to write this man (which was the King of Judah) Childless, and that he should not prosper. Now upon consideration, none can be so stupid, as to think, that God called on the massy lump of Earth, which we tread on, to hear his word, and to write this Man childless. And the Lord speaking of the destruction of his people, in Isa. 5. by Nebuchadnezzer, in which he declares how the enemies should come up against Israel, saith in v. 30. And in that day they shall roar against them, like the roaring of the Sea: And if one look into the land, behold darkness and sorrow, and the light is darkened in the heavens thereof. Whereas the Lord saith darkness in the land; that is, sorrow and darkness among the people of the land. And whereas the Lord saith the light is darkness in the heavens thereof; that is, the heavens of that land, which was the King, Princes, and Priests thereof.  
And St. Peter saith, 2 Pet. 3.8. Beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. And in v. 10 he tells us, That the day of the Lord will come as a thief in the night, in which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; The Earth also, and the Works that are therein, shall be burnt up. Whereas he saith in the forementioned Verse, But the Heavens and Earth which are now are reserved unto fire; and in the 10th Verse, he saith, That the Heavens shall past away with a great noise: That is, That the wicked Powers will so pass away with terrible shriekings through the fiery Indignation of the Lord. And whereas he saith, That the Elements shall melt with fervent heat; the which Elements are the Elements that the body of Mankind is made up of. For they are composed of the 4 Elements; According to this it is said in Psal. 37.20. The Enemies of the Lord shall be as the ●at of Lambs; they shall consume; into Smoke shall they consume away And whereas he saith, That the Earth, and the Works that are therein, shall be burnt up; That is, with the forementioned Tempell, spoken of in Ps. 11.6. the which shall carry off all the wicked, and then the Earth and Air will be purified by Fire, as it was before by water; at which time Israel, with the rest of the Elect of God, will be secure in the Holy Land, between Mount Olivet, underneath that glorious Tabernacle, the which the Lord shall pitch and not M●n; the which I shall hereafter, prove; and than 'twill be according to the saying of the Psalmist; When the nicked are cut off, thou shalt see it; and then 'tis as in Psalm 91.4. He shall cover thee with his Feathers; under his wings shalt thou trust. And it is said in the 8th Verse, Only with thine Eyes shalt thou behold, and see the Reward of the wicked; that which this whole Psalm treats of, is the security of his people at the time of the wickeds Overthrow.  
Whereas he tells us, That One Day is with the Lord as a Thousand Years, and a Thousand Years as One Day. After which he tells us, the Day of the Lord will come; which is not the Natural Day nor the Artificial Day; the Old World was not destroyed in such a Day. Neither did the Ram's Horns blow down Jericho in such a Day. But it is that Day which is spoken of in Acts 17.31. where it is said, That God hath appointed a day in which he will judge the world in Righteousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.  
But you may say, Where will the Thousand Years Reign be when the Heavens and Earth are burnt up; as St. Peter saith in the 7th Verse of the forementioned Chapter. Pray forget not the Apostles saying, wherein he tells us, The Heavens and Earth which are now, God hath reserved unto fire; For those that were in the Old World, those shall continue, as then so now the being of Heaven and Earth at the Restitution, or in the world to come, or New Jerusalem-state, only they will appear more illustrious, when the darksome Clouds are dispersed; and then the Earth will be renewed to that Perfection, as it was in the first Creation. But as to the Heavens which are now, whereof St Peter speaketh, his meaning is, the Principalities and Powers, which are carrying on the Rule of the darkness of this World; and by the Earth, the meaner sort, which are filling up their measure of Iniquity, the which the Old World did admit of no such dstinction in it. And also by the Heavens is comprehended the Teachers, and those that should have been the Teachers of the Word; for if they are called Gods to whom the Word of God came; as in John 10.35. why not those called Heavens, to whom the Word of God was entrusted to enlighten the World withal. And as our Lord saith to his Disciples, in Mat. 5.14. Ye are the Light of the world. And in the book called, The Testaments of the Twelve Patriarches, which they spoke to their Children before their Death; wherein Levi, in his last Charge to his Sons, tells them, They be the Light of the Heavens, as the Sun and the Moon. And he said unto them, What shall all the Heathen do, if you be over darkened with wickedness, and bring Cursedness upon your Countryfolk, for whose sake the Light of the world is put into you, to enlighten all men withal; This Light of the world shall you most wilfully steal, and teach Commandments contrary to the Righteousness of God. Here, by all this you see, that those to whom the word of God is committed, are termed the Light of the World, and the Light of the Heaven, as the Sun and Moon. And as for the Elements, we know that man's body is made up of the Four Elements. Now St. Peter in his way of speaking, doth make it a figurative Speech, as to the burning the Heavens and Earth. And when we can bring several places out of holy Writ, to prove it to be so, and places of Scripture to prove our assertion, than we go upon good grounds; but when we make figurative Speeches, or Allegories, where there is none, and where there is; for them to make an Assertion of that which they cannot bring good Proof for out of the Word, is of very dangerous consequence; and as the Apostle saith, 2 Pet. 3.16. wrest the Scripture to their own destruction. But this of St. Peter is easily proved a figurative Speech, not only by his own manner of speaking, but also by the Three Evangelists wherein our Lord makes no mention of the burning of the Heavens and Earth when he comes to judge the World. Nor St. John in Rev. 6.14. mentions not any such thing as to the burning of them. Neither in any of the Epistles of St. Paul, is there any mention made of their being destroyed at the coming of the Lord; Nor doth any other place of the Bible speak of their being burnt, but St. Peter. And whereas the Apostle Peter makes mention of fire, it is to set forth the fierce Anger of the Lord against sinners: For as there is nothing so terrible to our Natures as fire; so there can be nothing so insupportable as the Anger of the Almighty Lord; and therefore he is said, in 2 Thes. 1.8. to come in flaming fire to take Vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. The weight of Whose Anger being more intolerable than we are able to imagine it. Therefore God saith, Jer. 23.29. Is not my Word like as a fire, saith the Lord, and like a Hammer that breaketh the Rocks in pieces?  
And therefore it is a usual Phrase in Scripture, to express the Anger of the Almighty God by Fire, Zeph. 1.18. where God himself saith, with the Fire of my Jealousy. And it is said of God, Deut. 4.24. That he is a consuming Fire: That is, he is an unresistable Power, Heb. 12.23. And as the Thorns cannot resist the Powerful Flames, neither can we his ireful Judgements when he doth inflict them on the sinner. And here, had St. Peter in the plain Letter of the Word, pronounced those Judgements against the Powers and People, the then present Age could not have born it; neither indeed the succeeding Generations. And as for the Beast, or Pope, he found so much in the Scriptures against himself, and his Crew, that he made it Death for the Laity to read them, that thereby his Falsehood and Villainy might remain undiscovered to the people.  
Now the Pope did not rise, till several hundred years after the Apostles. And St. Paul in 2 Thes. 2,3. Declareth, that the day of the Lord shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition. v. 4. Who opposeth and exalteth himself above all that is called God, or that is worshipped, so that he is as God, sitting in the Temple of God, showing himself that he is God. v. 9,10,11,12. Even him whose coming is after the working of Satan, with all power, and signs, and lying wonder. v. 10. And with all deceiveableness of unrighteousness, in them that perish, because they received not the love of the truth, that they might be saved. 11. And for this cause God shall send them strong delusions, that they should believe a lit. 12. That they all might be damned who believe, not the truth, but have pleasure in unrighteousness.  
By which we may plainly see, that God never leaves a people, till such time as they forsake him, by taking pleasure in Unrighteousness. And therefore, as to what hath been said of the Beast, and the seven hilled City, and of the Reign of the Beast, has been in a figurative way; For the Pope's Design, with his Crew, being wholly to deceive, the Will of God is, that they might be deceived. And it is said in Rev. 13.2. when the Beast arose, The Dragon gave him his power, and his Seat, and great Authority. And now, as the Apostle saith, 2 Thes. 2.4. he opposeth, and exalteth himself above all that is called God, or that is worshipped. So that he is as God, sitting in the Temple of God, showing himself that he is God. And now he sitting in the Temple of God; and takes the Power of a God to him, in that he saith, the revealed will of God is no farther to be accounted of than to what he approves of in it. And also he, with his pretended Keys, let's into Heaven those whom God by his Word shuts out, and them out of Heaven whom God by his Word permits in. Thus they are filling up their Iniquity, that they may come to their deserved end. And little better success must no Sect, or Church expect, that has used the Word of God deceitfully; nor their hypocritical Hearers. As for this Babylon, and Countries adjoining to it, is figured our to us in the former Idumea, or Edom, For Esau looking on himself as the Elder brother, therefore his Envy was always towards Israel, although he sinfully and foolishly did sell his Birthright unto shis Brother, in the time he was distressed, being faint for want of Food; he then said, if I die for hunger, what good then will this birth right do me. And so not regarding the promises of God, and therefore in the day of trial parted with his birthright for a mess of pottage. And almost all this world being like unto him, that in the day of trial, either for some lust, or some profit, or to deliver themselves out of some trouble, they part with the blessing which God in Christ has promised, which is eternal salvation, if they walk according to the rule God has set before them. And so for these uncertain, momentary enjoyments, like Esau, embrace this present world. And when the time comes for the righteous to inherit the blessing, these worldlings will then like Esau be rejected, although they may then seek the blessing earnestly with tears, as he did, yet was rejected. But as it is in our days, the more emptiness and want of knowledge, the more pride and malice. So was it with the seed of Esau, for it is said of him in Obed. 1. v. 3.4,8,10. The pride of thine heart hath deceived thee: Thou that dwellest in the clefts of the Rock, whose habitation is high, that saith in his heart, who shall bring me down to the ground? 4. Tho thou exalt thyself as the Eagle, and the thou set thy nest among the Stats, thence will I bring thee down, saith the Lord. Verse 8. Shall I not in that day, saith the Lord, even destroy the wise men out of Edom, and understanding out of the mount of Esau? Verse. 10. For thy Violence against the Brother Jacob, shame shall cover thee, and thou shalt be cut off for ever. And Jer. 49. from ver. 7. to v. 23. gives us much the same account of them. And as the two forementioned Prophets did treat of the real Esau, or Idumea, so the Prophet Isaiah dothof the figurative one; and also of those wicked Powers that are carrying on the darkness of this World with him. And here Isaiah, ch. 34.4,10. doth fully make out the meaning of St. Peter, where he here terms the Powers, or Rulers, to be the Host of Heaven; where in Verse 4. he saith, All the Host of Heaven shall be dissolved, and the Heavens shall be rolled together as a Scroll, and all their Hosts shall fall down as the Leaf falleth from the Vine, and as a falling fig from the fig tree. Now as to the Host of Heaven, his meaning here cannot be, because in the 10th Verse of the same Chapter, he makes mention of Day and Night, and many Generations after these Heavens here spoken of were destroyed. But whereas the Prophet mentions the Host of Heaven shall be dissolved; his meaning is, without doubt, that their Power shall be taken from them, as Kings do from their Parliaments that are dissolved by them. And in the next place he saith, the Heavens shall be rolled together as a Scroll, or fastened together, till they receive their sentence of Judgement. After which they fell down, as a leaf falleth from the Vine, and a falling fig from the fig tree.  
By which, methinks, there is a suitable Representation of the Soul, as the leaf to the fire, and the body as the rotten fig to the Dunghill. And in the 5th Verse of the same Chapter, the Lord saith, My Sword shall be bathed in Heaven; behold it shall come down upon Idumea, and upon the people of my Curse to Judgement. Verse 6. The Sword of the Lord is filled with Blood, and is made f●… with fatness, and with the Blood of Lambs and Goats, with the fat of the Kidneys of Rams; for the Lord hath a Sacrifice in Bozrah, and a great slaughter in the Land of Idumea. Now we may easily tell where this Land of Idumea is, which is here mentioned, by the Pope's pretention to be the Elder Christian Brother; although, like Esau, he hath forsaken God, and his Word, and as he did, lies in wait to destroy his Christian Brother.  
And this Prophet, further declaring their destruction, saith in the 7th Verse, And the unicorns shall come down with them, and the Bullocks with the Bulls, and their Land shall be soaked with Blood, and their dust made fat with fatness: for it is the day of the Lord's Vengeance and the year of Recompense for the Controversy of Zion. 9 The Streams thereof shall be turned into pitch, and the dust thereof into Brimstone, and the land thereof shall become burning pitch. 10. It shall not be quenched night nor day; the smoke thereof shall go up for ever, from generation to generation it shall lie waste, none shall pass through it for ever and ever. 11. But the Cormorant and the Bittern shall possess it, the Owl also and the Raven, shall dwell in it, and he shall stretch out upon the line of confusion, and the stones of emptiness. 14. The wild beast of the Desert shall also meet with the wild beast of the Island, and the satire shall cry to his fellow, and the Schriech-Owl also shall rest there, and find for herself a place of rest. 16. Seek ye out of the book of the Lord, and read; no one of these shall fail; none shall want her mate; for my mouth it hath commanded, and his Spirit it hath gathered them. 17. And he hath cast the Lot for them, and his band hath divided it unto them by Line; they shall possess it for ever, from Generation to Generation shall they dwell therein. 
Here you see after these Heavens and Earth here mentioned, are destroyed, there is day and night, and many generations, as in the foregoing ver. you read of.   
This Idumea before mentioned, being the Land of the Figurative Esau, whose Land shall be thus accursed; but the Land of the Real Esau shall be inhabited, as in Obad. 1.19.  
This Book of the Lord which is here mentioned in the sixteenth Verse, the Pope, with his Crew, has made it Death for the Inhabitants of those Countries to read; whereby, although they have been exceeding sinful, that would have discovered to them their near approaching danger; but now it is hid from their Eyes; For those signs that God hath sent for fore-warnings of their utter Destruction, they have banished the Knowledge thereof from them, by excluding the Word of God, and now their Destruction will come suddenly, as a Whirlwind when it cometh. 
Isa. 47.7,8,9,10,11,12,13,14.  They discerning not Mount Aetna, the meaning of its violent breaking forth of Fire; and apprehend not the meaning of those violent Earthquakes which our Lord foretold in Mat. 24.7. should be in divers places, to give us notice of his near approach, of his coming to judge the World. 
Zeph. 2.8,9,10,11.  For although there has been several Earthquakes, and very great ones, since the world began, yet it was but one, or so, at a time, and then many years, it may be an Hundred, before we hear of another. But now there has been divers Earthquakes which have been in several places of the world, the which the World before never produced the like of those in Sicily; and therefore we cannot but have good Reason to believe that these are the Earthquakes spoken of in Rev. 16.18. And there were Voices, and Thunderings, and Lightnings, and there was a great Earthquake, such as was not since men were upon the Earth, so mighty an Earthquake, and so great. 19 And the great City was divided into three parts, and the Cities of the Nations fell. And by these late Earthquakes, according to the Word, the Cities of the Nations have fallen; but they apprehend not the meaning of it. Neither that of the Mountain Vesivius, which hath cast up so great a quantity of melted Sulphur and Bitumen, that both together hath formed a kind of little River for Three Miles together. So that fearing it should diffuse itself, the Viceroy of Naples has ordered a Passage to be opened for the Infernal Liquor into the Sea. And since this Mountain Vesivius. in Naples, has sent forth floods of fire, as Mount Aetna has done in Sicily, by which the Lord, with this dreadful River and fiery Mountains, doth figure out to us where he intends this his ireful Judgements, as part of the Land to become burning Pitch, as shall never be quenched night not day, and the other part inhabited with those fearful Creatures for ever, from generation to generation.  
Now when all these things shall come to pass, as to the Judgements threatened both to the Heavens and Earth. The Prophet Isaiah c. 34.8. nominates the time, and tells us, It is the day of the Lord's Vengeance, and the year of recompense for the controversy of Zion. Why is it termed the Day of the Lord's Vengeance, and year of recompense, being both one and the same time?— The Lord to enlighten our understanding, that the day in which he will come to Judge the World in, is more than a natural day, and that in that day the vengeance shall not long last upon the Earth; but as the Psalmist saith, Psal. 9.17. The wicked shall be turned into Hell, and all the Nations that forget God; but his Mercy shall be of long continuance to his Spouse and chosen People the Jews, from which he will never withdraw his mercy from them more. And the Prophet Isaiah doth also confirm this to us again from the Lord in much the same words; for the Lord saith, Isa. ●3. 4,5,6. The day of Vengeance is in mine heart, and the year of my Redeemed is come. And I looked and there was none to help.; and I wondered that there was none to uphold; therefore mine own Arm brought Salvation unto me, and my fury it upheld me. 6. And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the Earth. All which doth fully make out, that the day in which the Lord doth come to judge the world in, will be the day of the Restitution of all things, and then will Israel be restored. And God hath given us further Confirmation of this, in Isa. 62.6,7,8,11,12. where he saith, I have set Watchmen upon the Walls; O Jerusalem, which shall never hold their peace day nor night; Ye that make mention of the Lord, keep not silence. 7. And give him no rest, till he establish, and till he make Jerusalem a praise in the Earth. 8. The Lord hath sworn by his right hand, by the arm of his strength, Surely, I will no more give thy Corn to be meat for thine Enemies: and the Sons of the strangers shall not drink thy Wine for which thou hast laboured. 11. Behold, the Lord hath proclaimed unto the end of the world, Say ye unto the Daughter of Zion, behold thy Salvation cometh, behold his reward is with him, and his work before him. 12. And they shall call them the holy people, the redeemed of the Lord; and thou shalt be called, sought out; a City not forsaken.  
Now first, in the 6th Verse, the Lord tells them, That he hath set Watchmen upon thy Walls, O Jerusalem, Which shall never hold their Peace; and the Saints that are of the New Jerusalem which is above, as it is said in Rev. 6.9. They cry, Lord, haw long? In the next place that followeth, is a special Command to all that make mention of the Lord, not to keep silence, and that we should give him no rest, until he establish, and make Jerusalem a praise. A praise: Where? The Lord hath said, in the Earth. And in Verse 8. the Lord hath sworn to them by his Right Hand, and by the Arm of his Strength: the which is, by the Greatness of his Power; That he will give no more their Corn to be meat for their Enemies; and that the Sons of Strangers shall no more drink the Wine for the which they have laboured. These Promises, we see, are not yet made good to them; and therefore doth remain to be fulfilled to them; for that God that cannot Lie, hath sworn it.  
And that this is to be performed on Earth, is evident, in as much as there is not Corn and Wine to be sowed and reaped in Heaven. Now when this shall be, the Lord tells us in the 11th Verse; for there the Lord hath Ordered Proclamation to be made to the End of the World, thereby to let us know, that their Restoration is not to be in this our World; for it is not there said, That the Lord hath proclaimed it to the Ends of the World, but to the End of this World. Say to the Daughter of Zion, behold thy Salvation cometh, and his Reward is with him.  
Now it is evident, that when the Lord did first come, that they had not salvation, and that his Reward was not with him, nor their City restored to them. And therefore the Lord tells them in Luke 21. where speaking of his Second Coming to judge the World, he telleth them in the 24th Verse, That Jerusalem shall be trodden down of the Gentiles, until the Times of the Gentiles be fulfiled. That is, not till the Time of the Gentiles be accomplished. And therefore the Lord in Luke 4. read no more of Isa. 6. than what did belong to Israel at that time. Which being the first Verse of that Chapter in Isaiah, which is the 18th Verse of the forementioned Chapter in Luke; where it is said, The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken hearted, to preach deliverance to the Captives, and the recovery of sight to the blind, to set at liberty them that are bruised: 19 And to preach the acceptable Year of the Lord. 20. And he closed the book. 21. And he said unto them, This Day this Scripture is fulfiled in your Ears.  
Now the Lord at this time was sent to preach Deliverance, or to foretell the Deliverance of the Captives, and he was sent to recover the sight of the blind; and by whom the blind Gentiles were enlightened; and to set at liberty those that were bruised (or bound, as Isaiah hath it); That is, bound by Satan through the darkness of Error; ●nd to preach, or proclaim, as Isaiah hath it, the Acceptable Year of the Lord. Wherein all were invited, as it is said in Mat. 11.23. The Lord there inviteth all that were weary and heavy laden to come unto kim. So the Lord leaving the following words of Isaiah, which was concerning himself, as not belonging to them of that time.  
And the last part of the Verse, which treats of the Second Coming of the Lord. 2. Wherein it is said, The Day of Vengeance of our God, to comfort all that mourn. 3. To appoint unto them that mourn in Zion, to give unto them Beauty for Ashes, and the Oil of joy for mourning, and the Garment of praise for the Spirit of heaviness, that they might be called Trees of Righteousness, the planting of the Lord, that he might be glorified. Here you also see that the day of the Lord's Vengeance is the time of Sion's Comfort. And whereas St. Peter saith, There shall be New Heavens and a New Earth, wherein dwelleth Righteousness. This hath its special Reference to the New Ruling Powers, which are the raised Saints, which are here termed the Heavens, wherein dwelleth Righteousness. And the New Earth is the Restored Jews, with the rest of the Promised Elect. In which Earth will dwell Righteousness. But as to the Massy Lump of Earth, of itself is neither capable of doing right or wrong. And as for Righteousness dwelling in it, that cannot be, by reason in the Bowels, or Heart of the Earth, will be the Devils, and all the Damned. And man is now said to dwell on the Face of the Earth, and not in it, And therefore this New Earth, wherein is said will dwell Righteousness, is, as I have here shown you, but as to the outward Fabric of Heaven and Earth, they will be wholly renewed; and we know what the Word calls a New Creature, is but a Renewed Creature; So this Heaven and Earth will be renewed, except that part unto which God has denounced that dreadful Curse against, the which will stand as a Remembrancer of the Ages to come; as the Lake of Sodom has been a standing Witness in this our World, of God's sore displeasure against Sin.  
But the Prophet Isaiah, in the 30th Chapter, informs us how the Excellency of the Heavens and Earth will appear; in ver. 25. he saith, There shall be upon every high Mountain, and upon every high Hill, Rivers and Streams of Waters, in the Day of the great slaughter, when the Towers fall. 26. Moreover, the Light of the Moon shall be as the Light of the Sun, and the Light of the Sun shall be sevenfold, as the Light if the seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound. Now he here tells us again, when the Earth is to be so replenished, or renewed, that it is in the day of the great slaughter, when the Towers fall. He also tells us, That it is the Day in which the Lord will bind up the breach of his People, and heal the stroke of their wound. And then will the Light of the Moon be as the Light of the Sun, and the Light of the Sun shall be sevenfold, as the Light of Seven Days. Isa. 30.27,28,29,30,31. Behold, the Name of the Lord cometh from far, burning with his Anger, and the burden thereof is heavy, his Lips are full of Indignation, and his Tongue as a devouring fire. 28. And his Breath an overflowing stream, shall reach to the midst of the Neck, to sift the Nations with the Sieve of Vanity: and there shall be a bridle in the jaws of the people causing them to err. Because they have no delight in the ways of the Lord, therefore they will be snared, that they may be taken. 29. But Israel shall have a Song in the night, as when a holy solemnity is kept, and gladness of heart, as when one goeth with a pipe to come into the mountain of the Lord to the mighty one of Israel. 30. And the Lord shall cause his glorious voice to be heard, and shall show the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering and tempest. 31. for through the voice of the Lord shall the Assyrian be beaten down which smote with a rod. By the Assyrian here, is comprehended Israel's enemies which now holds them in bondage, as the Assyrian did formerly. And Isa. speaking of Israel in the 29 Chap. v. 5, etc. Moreover, the multitude of thy strangers shall be like the small dust, and the multitude of thy terrible ones shall be as chaff that passes away: Yea, it shall be at an instant suddenly. v. 6. Thou shalt be visited of the Lord of Hosts with Thunder, and with Earthquake, and great noise, with storm and Tempest, and Flame of devouring fire. v. 7. And the multitude of all the Nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. v. 8. And it shall be as when a hungry man dreameth, and behold he eateth, but he awaketh, and his Soul is empty: Or as when a thirsty man dreameth, and behold he drinketh, but he awaketh, and behold he is faint, and his Soul hath appetite: So shall the multitude of all the Nations be, that fight against mount Zion. v. 9 Stay yourselves and wonder. Cry ye out, and cry, they are drunken, but not with wine, they stagger, but not with strong drink, v. 10. For the Lord hath poured out upon you the Spirit of deep Sleep, and hath closed your eyes; the Prophets and your Rulers, and Seers hath he covered. 11. v. And the Vision of all is become unto you, as the words of a Book that is sealed, which when men deliver to one that is learned, saying, read this, I pray thee, and he saith, I cannot, for it is sealed. v. 12. And the book is delivered to him that is not Learned, saying read this I pray thee, and he saith, I am not Learned.  
Now of certain this Scripture doth in a particular manner, point to us Christians that are now in the latter day; for the beginning of the Chapter treats of the Destruction of Jerusalem. And the 5. v. downward, speaks of the Destruction of the World, and Israel's Enemies, with the extraordinary Stupidity that they should then lie under. And the Prophet in v. 11. hath hinted it fully to us. Wherein he tells us the vision of all is become as a book that is sealed. That is, wherein is comprehended the destruction of the world, the restoration of the Jews, and the Glory of Christ's Kingdom. And Isa. Saith in the 65. Chap. v. 17. For saith the Lord, Behold, I create new heavens, and a new earth: And the former shall not be remembered, nor come into mind. v. 18. But be you glad and rejoice for ever in that which I create: For behold, I create Jerusalem a rejoicing, and her people a joy. Whereby you may see plainly, that this new heavens and earth will be at the restoration of the Jews. And in the 19th Verse, the Lord saith, I will rejoice in Jerusalem, and joy in my people, and the Voice of weeping shall be no more heard in her, nor the voice of crying. V 20. There shall be no more thence an Infant of Days, nor an Old Man that hath not filled his Days; for the Child shall die an hundred Years old, but the sinner being an hundred Years old, shall be accursed. V 21. And they shall build Houses, and inhabit them, and they shall plant Vineyards, and eat the Fruit of them. V 22. They shall not build, and another inhabit, they shall not plant, and another eat; for as the days of a Tree, are the days of my People, and my elect shall long enjoy the work of their hands. V 23. They shall not labour in vain, nor bring forth for trouble: for they are the Seed of the blessed of the Lord, and their offspring with them. v. 24. And it shall come to pass, that before they call, I will answer, and whilst they are yet a speaking, I will hear. Now we must not take this sinner here spoken of neither to be in Jerusalem, nor one of Israel; but of some of those Nations that were saved, which afterwards their Seed may fall off. For in Jer. 31.33,34,35,36,37,38,40. There is the Covenant set down that the Lord will make with the House of Israel, in Ver. 31,33. After those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people. v. 34. And they shall teach no more every man his neighbour, and every man his brother, saying, know ye the Lord: For they shall all know me, from the least of them, unto the greatest of them, saith the Lord: For I will forgive their iniquity, and will remember their sins no more. v. 35. Thus saith the Lord, which giveth the Sun for a light by day, and the Ordinances of the Moon and of the Stars for a light by night, which divideth the Sea when the waves thereof roar, the Lord of Hosts is his Name. V 36. If those Ordinances depart from before me, saith the Lord, than the Seed of Israel also shall cease from being a Nation before me for ever. V 37. Thus saith the Lord, if Heaven ahove can be measured, and the foundations of the earth searched out beneath; I will also cast off all the Seed of Israel, for all that they have done, saith the Lord. V 38. Behold the days come, saith the Lord, and the City shall be built to the Lord; from the Tower of Hananiel, unto the gate of the Corner. V 40. And the whole valley of the dead Bodies, and the Ashes, and all the Fields unto the Brook Kidron, unto the corner of the Horse-Gate toward the East, shall be holy unto the Lord, it shall not be plucks up, nor thrown down any more for ever.  
Now whereas the Lord saith, behold the days come that the City shall be built. Now the Lord does not here say, the day is come, but the days come by which the Lord comprehends the days of two thousand years, or thereabouts; and then their City shall be built, for it is said, a thousand year is with the Lord, as one day; and therefore the Lord speaking in many places of things that are to come; as though they were present. Of which Divine Duhartus, speaking of God, saith, that his mighty Voice speaks in the midst of thunder, causing the Rocks to Rock, and Hills to Tear, calling the things that are not, as though they were. Now what is spoken of this City, of certain is not meant of that which was built, at the return out of the Babylonian Captivity.  
First, That the dimensions of it is far larger than ever Jerusalem was yet built.  
Secondly, That this Jerusalem shall be called Holy unto the Lord.  
Thirdly, It shall not be plucked up, nor thrown down, any more for ever. And therefore it is to be rebuilt at the restitution of all things. At which time, all these wonderful promises shall be made good to Israel. And the Lord also saith in Jerem. 32.37. Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury and in great wrath, and I will bring them again into this place, and cause them to dwell safely. 38. And they shall be my people, and I will be their God. 39 And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their Children after them. 40. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good, but I will put my fear into their hearts, that they shall not departed from me. 41. Yea, I will rejoice over them to do them good, and I will plant them in this Land assuredly, with my whole heart, and with my whole Soul, Jer. 33.14. Behold the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel, and to the house of Judah. 15. In those days, and at that time I will cause the branch of righteousness to grow up unto David, and he shall execute Judgement and righteousness in the Land. 16. In those days shall Judah be saved, and Jerusalem shall dwell safely. Here you see in those forementioned verses is contained Gods everlasting covenant with Israel after they are again re-established, they shall never more be cast off: Whereby we see they stand with greater security than our first parents did in paradise. And therefore the making good of these promises must be at the restitution of all things. At which time they shall teach no more every man his neighbour, and his brother, but that they then shall be all taught of God, from the least of them, to the greatest of them. And God also tells them in Isa. 60.21. Thy people shall be all righteous: They shall inherit the Land for ever, the branch of my planting, the work of my hands, that I may be glorified. 22. A little one shall become a thousand, and a small one, a strong Nation: I the Lord will hasten it in its time. And it is said in v. 14. of the same Chap. The Sons also of them that afflicted thee, shall come bending unto thee, and all they that despise thee shall bow themselves down at the Soles of thy Feet, and they shall call thee the City of the Lord, the Zion of the holy one of Israel. Now whereas God saith in Isa. 4.5. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Now by these words it does appear to have its meaning at the coming of the Lord, that those that then are found written among the living, shall there continue alive and remain in Jerusalem, the which will be as it is inhabited with several sorts of people. And the words that are in the following verse makes it so out, where 'tis said. v. 4. When the Lord shall have washed away the filth of the daughter of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the Spirit of Judgement, and by the Spirit of burning. v. 5. And the Lord will create upon every dwelling place of Mount Zion, and upon all her assemblies a cloud, and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. v. 6. And there shall be a Tabernacle for a shadow in the the day time from the heat, and for a place of refuge, and for a covert from the storm and from the rain. By these following words you see, that Jerusalem was not then purged from her filthiness: when the Lord said they should be called holy that were written among the living in Jerusalem. And also there may then be some Achan in the Camp of Judah, the which may be taken off before they come to their glorious settlement, as never to be cast out of the favour of God any more; over whom God hath promised there should be this glory that is before mentioned, a Tabernacle for a shadow to them in the day time from the heat, and for a covert from the storm and from the rain. Of which Tabernacle I shall speak more to hereafter.  
Now whereas it is in some places of Scripture set down the first coming of the Lord with his second coming, whereby it hath made those Scriptures appear more dark to the Reader; but it is no other than as the Kingdom of Christ is intermixed in several places of the Psalms, and elsewhere, with the Kingdom of David and Solomon; and whilst some lie poring on these places, they leave Twenty, nay, many more clear Texts of Scripture unregarded; whereas they should look in all places to the Scriptures way of speaking. But I must needs own, that a false received Opinion, does mightily blind the Understanding. And also in that it is the ordinary way of Scripture speaking, both in the Old and New Testament, of things that are decreed shall be done, to mention them as though they were already done; the which does something darken the meaning of it to the Reader. But the Omnipotent God, looking on all things that he has determined to be done in time, to be as though it were already done. But when we find it hath not been done, it remains sure and certain to us that it will be done, being promised by that God and Lord that cannot lie. Neither will he perform his promise unto us by the halves. But when I consider the Strong Promises of God to Israel, even to both the Houses of Jacob, which are scattered through the Face of the whole Earth, that he will again restore them; and that all these wonderful Blessings shall be then made good unto them in their own Land, and to their Children after them; and that they should have all the good things of this Life, and that in such a wonderful manner: And also God having promised an Everlasting Covenant with them, that he will never departed from them, nor leave them to departed from him; and that the City shall be built upon her own Heap, and that they should continue a Nation upon the Earth as long as the Sun and Moon endureth. And in that these things are set down in so many places of Scripture, when they should be made good to Israel, as at the day of the great slaughter, when the Towers fall; when a Nation shall be born at once; and at the End of this World: And when there is a New Heaven and Earth; all which will be when the Lord comes to judge the World in the Valley of Jehoshaphat. Having these plain places of Scripture, it strikes me with Astonishment to think with what Darkness we have read them. But whereas St. Paul saith in 1 Cor. 15.50. That Flesh and Blood cannot inherit the Kingdom of God; neither doth corruption inherit incorruption. It is true, Flesh and Blood cannot inherit the Kingdom, which is in the Heaven of Heavens: Neither, as it is here said, can Corruption inherit Incorruption; which is, Flesh and Blood, with its corrupt Affections and Lust, cannot inherit the Kingdom of Christ; which then will be made like to Eden, the Garden of God, as it is said in Isa. 31.3. no more than Adam could enjoy Paradise after he had sinned; But as for Flesh and Blood, we know he had it in the first Creation: but it was his sin made him obnoxious to God, for which he was cast out of Paradise. But Israel, when again restored, will be past that danger, through the Everlasting Covenant that God will then make with them, when they are made partakers of the Glory that shall be revealed. And St. Paul, speaking of the Resurrection of the Dead, saith, in 1 Cor. 15.42,43,44. So also is the Resurrection of the Dead; It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power. 44. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. Now the Apostle tells us, that this great Change, in Verse 52. will be in a moment, in the twinkling of an Eye, at the last Trump, for the Trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53. For this corruption must put on incorruption, and this mortal must put on Immortality. 54. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in Victory. 45. O Death, where is thy sting! O Grave, where is thy Victory? 56. The sting of Death is sin, and the strength of sin is the Law. 57 But thanks be to God, which giveth us the Victory, through our Lord Jesus Christ. We see there is no other raised here, but them that truly sing, O Death, where is thy Sting! O Grave, where is thy Victory! Now whereas St. Paul saith, in 1 Thes. 4.13,14,15,16. I would not have you ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14. For if we believe that Jesus died, and rose again, even so them also which sleep in Jesus, will God bring with him. 15. For this we say unto you, by the Word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep. 16. For the Lord himself shall descend from Heaven with a Shout, with the Voice of the Archangel, and the Trump of God: and the dead in Christ shall rise first. 17. Then we which are alive, and remain, shall be caught up together with them in the Clouds, to meet the Lord in the Air; and so shall we be ever with the Lord.  
Now whereas St. Paul saith, 1 Cor. 15.51,52. We shall not sleep, but we shall all be changed; in a moment, in the twinkling of an Eye, at the last Trump; for the Trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. Here he saith, we shall all be changed in a moment, in the twinkling of an Eye, at the last Trump. Now in these words the wicked are not included; for they are never numbered with the righteous. And it is said, When Christ cometh, the wicked shall be slain by the Sword that proceedeth out of the mouth of the Lord; and that all Fowls were filled with their Flesh; as in Rev. 19.21. Therefore not changed, because they then knew a temporal Death, as well as a spiritual. Therefore by this word we all, the Apostle doth only include those that were to bear their Testimony to the Truth, as the first Churches did, and as the Vaudois have remained a continual Standing Witness to the Truth.  
If by this Change here spoken of, he doth include also at that moment, an Immortal Change, than it doth appear to be none but the Witnesses that are said to lie in the Street of the Great City: That is, they are compassed about with their Enemies; of them it is said, They ascended up in a Cloud, and their Enemies beheld them, as in Rev. 11.12. They being chose for the Glorious Tabernacle, as the first Churches were. For it does appear, that all that are raised, are not raised to the Glorious Tabernacle, as I shall elsewhere prove. And also when St. Paul wrote this Epistle, and that of the first of the Thessalonians, they were in a continual expectation of the coming of Christ, insomuch that they thought he would return in their Day. But when St. Paul by further Revelation, found that the coming of Christ would not be so sudden, he then acquainted the Church therewith; as in 2 Thess. 2.2,3. That ye be not soon shaken in mind, nor be troubled, neither by Spirit, nor by Word, nor by Letter, as from us, though the Day of Christ were at hand. 3. Let no man deceive you by any means; for that Day shall not come, except there come a falling away first, and that man of sin be revealed, the Son of Perdition. Now by what is here said, it is evident, that the Lord was daily expected of them, till after this time, that the Apostle acquainted them with the contrary. Now that there will be a Spiritual Change upon all the Elect, when Christ comes, is certain, by all the New Covenant Promises: And also Esdras saith, chap. 6.26. And the men that are received, shall see it, who have not tasted Death from their birth; and the heart of the Inhabitants shall be changed, and turned into an other meaning.  
Now whereas the Lord said in Mat. 24.40. Then shall two be in the Field, the one shall be taken and the other left; two women shall be grinding at the Mill, the one shall be taken and the other left; but he does not here tell us how. But in Verse 31. he saith, He shall send his Angels with a great Sound of a Trumpet, and they shall gather together his Elect from the Four winds. But the Lord saith nothing in the Three Evangelists, of their being caught up in the Clouds; but only, where the Carcase is, there will the Eagles be gathered together. Now this gathering together from the Four Winds, doth comprehend all the Elect, that will be upon the Earth at Christ's coming. As the faithful Christians, whom the Lord shall so find, and the twelve Tribes of Israel, and those other promised Elect, whom the Lord will call in with them. Now into these Four Winds was Judah, Levy, and Benjamin scattered. And from these Four Winds will the Lord gather them.  
As for the Ten Tribes, they will come out of one place, as in Esdras 13. where it is said, they went into a far Country, where never man dwelled. Verse 45. For through that Country there was a great way to go, namely, of a Year and an half, and the same Region is called Arsareth. Then dwelled they there until the latter time. Which in the fore part of the Chapter is when Christ comes. Now in that Christ and his Apostles spoke of these things darkly, it was because there was a Secret in it, which by this manner of speaking, it has remained veiled to us, that the calling in of Israel should be at his second coming. At which time all the wicked Christians will be cast out; for as there was a secret under the Law, that was veiled from the Jews; so this has been a secret veiled under the Gospel from the Christians, that Israel were comprehended under the Elect. And by the Heavens and Earth that are to be destroyed, is meant the wicked Powers and People; and then will the material Earth be restored and renewed. And whereas the Lord saith in Luke 17.31. In that day, he which shall be upon the House top, and his stuff in the House, let him not come down to take it away; and he that is in the Field, let him likewise not return back. Remember Lot 's wife.  
Now the will of the Lord is such, that all his should by his word, and the signs, be enlightened of his coming. And the Lord here gives warning that they should not hanker at that day after their stuff. So as to fetch any thing out of the house, by which words it doth appear, they might have knowledge, they should use such things, but that they should not then regard them, but to keep on praying till they are delivered out of the danger by the Angels, as Lot was out of Sodom. And that we should not be unmindful so to do, we have given us the sad remembrance of Lot's wife. This warning is only to the believers, for them that believe not, and them that have not the word, it signifies nothing to them. Therefore it is said of Israel, and the promised Elect, Isa. 66.20. Isa. 60.6. That they shall be brought to Jerusalem otherways, as upon Horses, Camels, Litters, and the like; and these are said to come in multitudes, and to bring their Silver and Gold with them. But Christ saith of the others, there shall be two in one bed, the one shall be taken, the other left, two grinding at the mill, one taken and the other left. Luke. 17.44,45. That is, the true Christians must be thus taken, and the Elect being all gathered to the holy Land, but the wicked are left to partake of those dreadful Judgements, which the Lord will pour upon the Earth after he comes. As in Rev. 9 Chap. Now there was a necessity of a secrecy in these things, as to the Heavens and Earth, and of the calling in of Israel, and Christ's second coming. And the Lord foreseeing that the apprehensions of the suddenness of his again coming, would be a means to keep the Christians in obedience to him, and love and affection one to the other, and from being greedy of the lucre of this world, but that they should always live, as waiting for their change; for the Lord foretold us, that when they should begin to think he delayed his coming, they would then eat and drink with the drunken, and smite their fellow Servants, which in a dreadful manner they have already done, but the Lord after his Ascension gave to St. John a certain knowledge of his return, which was comprehended under two Heads, The time of the Witnesses Prophesying, and the Beasts Reigning. For the Lord saith, v. 11.3. I will give Power to my two witnesses, and they shall Prophecy a thousand two hundred and threescore days clothed in sackcloth. And in Rev. 13.5. There is mention made of the Beast, to whom the Devil gave Power, and he was to continue forty and two Months.  
Now by this Beast it doth not only appear to be the Pope, but also it may be meant by the first great Councils that did Afflict the Church.  
Now the Witnesses Prophesying a thousand two hundred and sixty days clothed in Sackcloth, is exactly the two and forty Month the Beast is to Reign. For two and forty Months Reckoning thirty days to a Month, according to the Egyptian Account, it doth just amount to one thousand two hundred and sixty days of years, at which time the Lord will come; and then the Beast shall be taken and cast alive into a Lake burning with Fire and Brimstone, and the Devil bound up, and then will be the first Resurrection, of which St. John speaks, in Rev. 20.4. And I saw Thrones, and they that sat upon them, and judgement was given unto them; and I saw the Souls of them that were beheaded for the witnesses of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands, and they lived and reigned with Christ a thousand years. 5. But the rest of the Dead lived not again until the thousand years were finished; this is the first Resurrection. V 6. Blessed and Holy is he that hath part in the first Resurrection, on such the second Death hath no Power, but they shall be priests of God and of Christ, and shall reign with him a thousand years, It is said in Isa. 1.26. where God telleth them, I will restore thy Judges as at the first, and thy Counsellors as at the beginning, afterward thou shalt be called the City of Righteousness, the Faithful City.  
Pray mark the Words: Here the Lord doth not tell them, that they should have such Judges as they had at the first, and such Counsellors as they had at the beginning, but that the Lord would restore them Judges that they had at the first, and those Counsellors which were at the beginning.  
Therefore the Lord said unto Daniel, in Chap. 12.13. But go thou thy way till the end be: for thou shalt rest, and stand in thy Lot at the end of the days. Now the Lord, in the fore part of the Chapter tells him of the end of the world, and what shall then happen; and also tells him, that he shall rest, and stand in his Lot at the End of the Days. Here the Lord doth not tell him, that he shall stand in his Lot at the End of his Days, but at the End of the Days after he has rested; which is at the Resurrection. By this of Daniel it doth further clear to us the first Resurrection, on whom the second Death shall have no Power; but that they shall be Priests of God and Christ, and reign with him a thousand years.  
And Isaiah saith, Chap. 24.23. Then the Moon shall be confounded, and the Sun ashamed, when the Lord of Hosts shall reign in Mount Zion, and in Jerusalem, and before his Ancients gloriously. Not that Christ and his Saints shall reign no longer than the Thousand Years; but that the Visible Glory may not so eminently appear among them after Satan is loosed, that thereby he may accomplish his final Overthrow, when he has deceived his Gog and Magog; of which I shall speak more to in another place.  
Whereas the Angel saith, Rev. 10.6. That there should be time no longer. That is, no longer time for this wicked World to have Power and time of Repentance; for their time should be no longer: But there will be a glorious Time for the People of God, in the renewed Heavens and Earrh, when the Lord reigneth. And as there will be another World, so another Generation, and another Time. Of which times the Lord saith in Esdras 9.6. The Times also of the Highest, have plain beginnings in wonders, and powerful workings, and end in Effects and Signs. The Lord grant that we may be awakened by the Signs of the End; which End is now approaching.  
And in John, Martha said to the Lord concerning her brother, chap. 11.24. Martha said unto him, I know that he shall rise again in the Resurrection at the last day. The which last Day is the last day of this wicked World, and when this World shall be judged. For the Saints are raised before the Wicked are condemned. Therefore by this last day must be meant the last day of their Time. For to take it otherwise it cannot be; for it is said, when this World is past, that Day and Night lasteth for ever and for ever; as in Revelations, where the Devil receives his Last Judgement; he is there said to be cast into Hell, to be tormented day and night for ever and for ever. The same is said of God, That he liveth for ever and for ever, Rev. 4.9. And as to what St. Paul saith, in 1 Thess. 1.5. Which is a manifest Token of the Righteous judgement of God, that ye may be counted worthy of the Kingdom of God, for which ye also suffer. Verse 6. Seeing it is a righteous thing with God to recompense Tribulation to them that trouble you. 7. And to you that are troubled, rest with us, when the Lord Jesus shall be revealed from Heaven, with his mighty Angels. 8. In flaming fire, taking Vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. 9 Who shall be punished with everlasting destruction, from the presence of the Lord, and from the Glory of his Power. 10. When he shall come to be glorified in his Saints, and to be admired in all them that believe.  
Now whereas he saith, counted worthy of the Kingdom of God, for which they did also suffer. In answer to which it is said, in Rev. 11.15. The Kingdoms of this world are become the Kingdoms of our God, and of his Christ, and he shall reign for ever and ever. Verse 17. Saying, we give thee thanks, O Lord God Almighty, which art, and waste, and art to come, because thou hast taken to thee thy great power, and hast reigned. Verse 18. And the Nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy Servants the Prophets, and to the Saints, and them that fear thy Name, small and great, and shouldest destroy them which destroy the Earth. Now it is at this time when the Lord cometh, that the Kingdoms of this World will become the Kingdoms of God and Christ. And it is then God will give Rewards to his Servants; at which time the wicked Worldlings, that are dead in sin, will be judged; and then shall they be destroyed which destroyed the Earth; which Earth is their fellow brethren upon the Earth. And also by the words of St. Paul, before mentioned, it is when the Lord shall be revealed, that then to the wicked will be recompensed Tribulation, and to the Saints Rest and Consolation. And when God and Christ have taken possession of the Kingdom, then shall the Saints reign on the Earth, as in Rev. 5.10. And hast made us unto God Kings and Priests, and we shall reign on the Earth. And according to this, it is said in Ephes. 2.7. And also in 1 Pet. 2.9. Where he mentions those things which are to come, as if they were present, which way of speaking is often used in Scripture.  
And the like is in Dan. 7.27. And in 2 Tim. 4.8. It is said, The Crowns are given in that day to all them that love his appearing. For now it is said in Rev. 6.9. The Souls are under the Altar.  
Now in the next place we are to take notice, who are those that do chief fall under this everlasting Punishment, mentioned by St. Paul in 2 Thess. 1.6,8,9, which in especial manner appears to be those rhat were the Afflictors of the the Servants of God; as in Verse 6. Seeing it is a righteous thing with God, to recompense Tribulation to them that trouble you. By which we see these will be the great sharers of his Wrath when the Lord comes; as in verse 8. In flaming fire, taking Vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.  
Now although he saith this of them that know not God. Now those are said not to know God, that in works deny him, in not obeying the Gospel of the Lord Jesus Christ. Now this word was more particularly directed to them, that would not have a practical Knowledge of God, and of the Gospel of our Lord Jesus Christ, as to be obedient thereunto. Now that this Condemnation did not extend to all that had not the knowledge of God; and of the Gospel of our Lord Jesus Christ, is evident, for in his words there is not all expressed; for he did not say of all them that knew not God, and all them that knew not the Gospel of the Lord Jesus Christ; but to them chief that knew it, and would not obey it; for the Lord saith, he that knoweth not his Master's Will, and doth it not, shall be beaten with fewer stripes. For St. Paul also knew that the Jews that neither did know, nor obey the Gospel, were to be called in at the coming of the Lord, is evident by what is said in Rom. 11.25,26. That when the fullness of the Gentiles be come in, than all Israel should be saved. He saith, according as it is written in Isa. 59 read there from the V 14. to the end of the Chapter; in which is contained Christ's coming to Judgement, and the Redemption of his People; and it is at that time when he comes to Mount Zion, That he will turn away ungodliness from Jacob. And then will the rest of the promised Elect be gathered in.  
Now when the Lord was upon the Earth, he did not in the plain Letter of the Word, either bid us pray for Jerusalem, or the Conversion of the Jews, but in the Second and Third Petitions of that Prayer that he taught us, they are both included. Where he saith, Thy Kingdom come, thy will be done on Earth as it is in Heaven. For the Lord knowing that Israel's time to be restored, would not be until his Second Coming; at which Time should be the Restitution of all Things. And then will the Kingdoms of this World become the Kingdoms of our God, and of his Christ. And then will Israel be restored, and the promised New Covenant made with them; And then will the Will of the Lord be done on Earth as it is done in Heaven (and this the Lord would have us to pray for, before we ask our daily bread); for the Time was not so absolutely determined, but that the days may be shortened. And the Lord said to Esdras, Pray for few days unto you.  
And Christ, in Matth. 24.22. saith, For the Elect's sake, those days shall be shortened. And St. Peter speaking of Christ's second coming, in Acts 3.19,20,21,22,23. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. 20. And he shall send Jesus Christ, which before was preached unto you: 21. Whom the Heavens must receive, until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets, since the world began. 22. For Moses truly said to the Fathers, a prophet shall the Lord your God raise up unto you, of your brethren, like unto me, him shall ye hear in all things, whatsoever he shall say unto you. 23. And it shall come to pass, that every Soul which will not hear that prophet, shall be destroyed from among the people. Here the Apostle absolutely tells us, The Lord will again come, and then will the Times of Restitution be, the which he saith hath been declared by all the Prophets, and by them I here prove the same unto you.  
And in 2 Esdras 11.37. And I beheld, and lo, as it were a roaring lion chased out of the wood: And I saw that he sent out a man's voice unto the eagle, and said, V 38. Hear thou, I will talk with thee, and the highest shall say unto thee, V 39 Art not thou it that remaineth of the four beasts, whom I made to reign in my world, that the end of their times might come through them? V 46. That all the earth may be refreshed, and may return, being delivered from thy violence, and that she may hope for the judgement and mercy of him that made her.  
Now we have all of us been under a very great mistake, as to our Lord's coming to judgement, taking his coming to judge the World, for that last and final Judgement, spoken of in Rev. 20.12. wherein the Dead, both small and great, shall stand before the Throne of God: At which time the Sea, and Hell and Death, shall deliver up their Dead, which are in them. But when Christ comes to Judge the World, there is mention made of no such thing. But whereas St. Paul saith in the 2 Tim. 4.1. That the Lord Jesus Christ shall judge the quick and the dead at his appearing, and his Kingdom. Here we must not forget whom the Lord calls Dead, it is also them that are dead in sin, and it is those Dead, wirh the living Saints, and restored Jews, that he will first Judg. And whereas it is said in his Kingdom (pray take notice of the word Kingdom) which Kingdom would be but of a short continuance, were it but for a natural day; therefore it is said, that he must Reign till he hath put all his Enemies under his feet, which is till the last general Judgement, when the Sea, Hell and Death shall deliver up their Dead.  
Now as to what our Lord saith concerning his coming, Matth. 25.31. when the Son of man shall come in his glory, and all the holy Angels with him. Then shall he sit upon the Throne of his glory. V 32. And before him shall be gathered all Natiions, and he shall separate them one from another, as a Shepherd divideth his Sheep from the Goats.  
Now whereas the Lord saith, he shall fit upon the Throne of his Glory; which words argue a continuance of some considerable time upon his Throne. And the Lord here tells us, who they are that shall be gathered. It is the Nations that are then upon the Earth at his coming. And the Lord in the 33. V saith, He shall set the Sheep on his right hand, but the Goats on the left. V 34, Then shall the King say to them on his right hand, come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world. Now whereas the Lord saith, come ye blessed, that is, they were blessed; because they were excepted, and also there was that found in them, that did distinguish them from the wicked of the world. Here, by these words of our Lord, we are fully informed that they are to enter into the Kingdom that was prepared for them from the foundation of the World; and we know what Kingdom that was, which was then prepared at the foundation of the World; that it was this material Heaven and Earth, and the Garden of Eden; and when Christ comes, it is this will be again restored to Israel, and the rest of the Elect with them, whom Christ will set at his right hand, as being part of his Sheep; but this setting them on the right hand and left, is but a figurative Speech, and spoken by way of Parable, as I shall prove by several places of Scripture. And whereas the Lord saith in Mat. 25.35. I was an hungered, and ye gave me meat, I was thirsty and ye gave me drink, I was a stranger and ye took me in. V 36. Naked and ye clothed me, I was sick and ye visited me, I was in prison and ye came unto me. V 37. Then shall the Righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee, or thirsty and gave thee Drink? V 38. When saw we thee a Stranger and took thee in, or take and clothed thee? V 39 Or when saw we the sick, or in prison, and came unto thee? V 40. And the King shall answer, and say unto them, verily I say unto you, in as much as ye have done it, unto one of the least of these my brethren, ye have done it unto me. V 41. Then shall he say also unto them on the left hand, depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels. V 42. For I was an hungered and ye gave me no meat, I was a thirsty and ye gave me no drink. V 43. I was a stranger, and ye took me not in, naked and ye clothed me not, sick and in prison, and ye visited me not. V 44. Then shall they also answer him, saying, Lord, when saw we thee an hungered, or a thirsty, or a stranger, or naked, or sick, or in prison, and did not Minister unto thee? V 45. Then shall he answer them, saying, verily I say unto you, in as much as ye did it not to one of the least of these, ye did it not to me. V 46. And these shall go into everlasting punishment, but the Righteous in to Life Eternal. That is, the Lord than giveth them an assurance of their Eternal Salvation: So as they are for ever after past the power or fear of the Second Death. Now when Christ said to them on his Right Hand, Inherit the Kingdom prepared for you from the Foundation of the World; he did not then say any thing to exclude a Temporal Death: but at the conclusion of the whole matter, the Lord said, The Righteous shall go into Life Eternal. That is, than they shall have the assurance of Eternal Life; for then by the New Covenant-Promise, which will then be made with them, they are put past the power of the second death; And the Lord by his Word counts a Temporal Death not a dying, as in John 8.51. Verily, verily, I say unto you, if a man keep my Say, he shall never see death. And when they are again restored, than they will be put into a capacity never to offend any more, by the Promised New Covenant that then will be made with them; of which the Christian that is now become a New Creature, will be partaker of that promised New Covenant with them; but how few is there of such?  
And whereas it is said, in Matth. 25.32. that before him shall be gathered all Nations; and that he shall separate the one from the other; and that he shall set the Sheep on his Right Hand, and the Goats on his Left. But yet when the blessing was by the Lord pronounced, the Word All was not then included; And if it had, all the innocent children, and the poor had been all excluded, because the one had no knowledge how to do good, upon which the blessing was pronounced, and the poor had it not to do withal. Nor doth the Lord include the Word All, in that Everlasting Sentence of Condemnation; but this Sentence was chief to them that knew him, but would not live in Obedience to him, nor do the good that was required of them; for they did not deny the knowledge of the Lord; but said, Lord, when saw we thee thus and thus? Whereupon the Lord saith, In as much as ye did it not to one of the least of these, ye did it not to me. You have not obeyed the great Commandment I left with you at my departure, which was to love one another; and that you should bear one another's burdens; and you knowing most of my Revealed Will, wherein my Mercy and Love is comprehended, and in that you have showed no Mercy to the Elect, or Sheep of God, now there remains no Mercy for you, the which I left upon Record by my Servant James, chap. 2.13. That he shall have judgement without mercy, that have showed no mercy.  
Now if their Punishment be so great to them, that has done no good in their Generation according to their Capacity; how much severer Punishment must those Christians expect, that are committing all those Evils, which this Nation, and the rest of the Christian World doth abound in, accompanied with the Romish Cruelty, to the Servants of Christ. And as St. Peter saith, 1 Pet. 4.18. If the Righteous scarcely be Saved, where shall the ungodly and the sinner appear, that are filling up their days in commiting iniquity, since every sin doth augment their Punishment. And the Lord also tells us, Mat. 7.19. Every tree that bringeth not forth good Fruit, is hewn down and cast into the Fire. V 20. Wherefore by their fruits ye shall know them. V 21. Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven. V 22. Many will say unto me in that day, Lord, Lord, have we not Prophesied in thy Name, and in thy name cast out Devils, and in thy name done many wonderful works? V 23. Then will I profess unto them, I never knew you; depart from me ye that work iniquity. Here the Lord doth in a more clear manner Figure out to us the Papists, with their signs and lying wonders, in that they say Lord, Lord, have we not Prophesied in thy name, and in thy name cast out Devils, and in thy Name done many wonderful works: All which does fully make out, it is those that makes a profession of Christ, but in their Works deny him, which are here in a more particular manner shut out. And in the Revelations it is said, The Vine is first trod in the Wine-press of God's wrath. Mat. 25.30. Where the Lord in the parable of the three men to whom the Talents were given; it was he that improved not his Talon, whom the Lord commanded should be cast into outer darkness, there shall be weeping and gnashing of Teeth,  
The Lord also saith, in Luke 19.12,14,15,27. A certain Nobleman went into a far Country, to receive for himself a Kingdom, and to return. 14. But his Citizens hated him, and sent a Messenger after him, Saying, we will not have this man to reign over us. 14. And it came to pass when he was returned, having received the Kingdom; The Lord saith, Verse 27. But those mine Enemies, which would not that I should reign over them, bring hither, and slay them before me. Now as to whom this Sentence of Condemnation is passed, it doth also in a particular manner figure out the Christians to us, in that they have the knowledge of the Lord, and would not have him to reign over them. And the Lord doth not here make mention of the crying sins of the Times, for the Scriptures do fully make manifest, that they shall have their part in the Lake that burneth with Fire and Brimstone, which is the second death, Rev. 21.8. But the Lord, to undeceive them that think they shall be happy, when indeed they shall be miserable. Therefore it is said, That it is not him that confesseth the Lord with his mouth, and in his works deny him, and that it is not only the shuning the doing evil. (Which so few does now adays.) But we must also learn to do well, for if we Christians are not found ready with grace in our hearts at his coming we shall be shut out, like the foolish Virgins, from those heavenly nuptials with the Lord, the Bridegroom of Souls. Now whereas the Lord saith in Mat. 13.34,35,36,37,38,39,40,41,42,43. All these things spoke Jesus unto the multitude in parables, and without a parable spoke he not unto them. 35. That it might be fulfiled which was spoken by the prophet, Saying, I will open my mouth in parables, I will utter things which have been kept secret from the foundation of the world. And in the 36th Verse, 'tis made mention of the Disciples coming to the Lord, saying, Declare unto us the parable of the Tares of the field. 37. He answered and said unto them, He that soweth the good Seed is the Son of Man. 38. The Field is the world, the good Seed are the Children of the Kingdom, but the Tares are the Children of the wicked One. 39 The Enemy that soweth them is the Devil, the Harvest is the end of this world, the Reapers are the Angels. 40. As therefore the Tares are gathered, and burnt in the fire, so shall it be in the end of this world. 41. The Son of Man shall send forth his Angels, and they shall gather out of his Kingdom all things that offend, and them that do iniquity. 42. And cast them into a Furnace of Fire, there shall be wailing and gnashing of Teeth. 43, Then shall the Righteous shine forth as the Sun, in the Kingdom of their Father.  
Now here we see, this is the Interpretation of the Parable, wherein we are to take notice, that the Tares are the Seed of the Wicked One, and according to the saying of St. Peter, the World that is to be burnt. Pray take notice where this Kingdom is, from whence all things that offend, and do Iniquity, is to be plucked out; you see it is here upon this Earth.  
Now by this you may more clearly see which are the Heavens and Earth which are to be destroyed by the fiery indignation of the Lord's Displeasure. And we ought to take notice of the Words of the Lord, in that he saith, he would open his Mouth in Parables, and he would utter things that have been kept secret from the Foundation of the World: Which is, That the Glory of the Righteous shall be when the Wicked World shall be destroyed: Whose Executioners are said to be the Angels. For although these things were hinted to them in Old Time, by the Prophets, yet Israel apprehended them not, no more than that of Christ coming to suffer; And like us that have been ignorant in these great matters, as to the Say of Christ and his Apostles. And whereas the Lord saith, The Righteous shall shine forth as the Sun in the Kingdom of his Father; he also saith, in John 10.30. I and my Father are one. Now seeing that Christ and the Father are One, the Kingdom that is the Son's must be the Father's also. And it is said, Rev. 11.15. The The Kingdoms of the world are become the Kingdom of our God, and of his Christ. And in Psal. 9.16. The Lord is known by the judgement which he executeth, the wicked is snared in the work of his own hands. Verse 17. The wicked shall be turned into Hell, with all the Nations that forget God. Verse 18. For the needy shall not always be forgotten, the expectation of the poor shall not perish for ever.  
Now Christ by these words, Wheat, Sheep, and Elect, thereby leaves himself scope for to take in whom he pleases at his coming; the which will be those people which the Prophets have prophesied of, with the poor that are said to be fetched in at the coming of the Lord. But by what the Lord saith, it is evident, that there will be something found in them to distinguish them from the Wicked of the World. But as for the Christians that forget God, they must look to be turned into Hell, as it is said.  
Now it is these, and the like places, that have cast a Veil over our Faces, or Apprehensions, in taking the Elect, which is to be called in at the coming of the Lord; for the Saints which attend him from Heaven, and for the Witnesses that meet him in the Clouds of Glory, the which then will descend from Heaven, and is the place which the Lord said he would prepare for them; and then come again and receive them to himself, Joh 14.3. This being the Tabernacle which the Lord shall pitch, and not man, 1 Pet. 1.4,5. Of which I shall speak more in another place. But as for those that were before mentioned, The Lord there saith, it is all the Nations that shall be gathered before him. And it is evident, that the Saints in Henven are not termed the Nations, neither the Damned that are in the infernal Regions. And also the Wicked is to be gathered out of this Kingdom of his. And therefore this Kingdom of his must be upon the Earth, in as much as there is no Wicked in Heaven. And from the Foundation of the World, was Paradise prepared, which does appear to be destroyed by the Flood. However, the place where it was, is said to be the Land which the Lord careth for, Deut. 11.12. and which he gave to the Seed of Abraham, as in Gen. 17.8,9. I will give unto thee and thy Seed after thee, the Land wherein thou art a Stranger, all the Land of Canaan for an everlasting possession; and I will be their God. Verse 9 And God said to Abraham, thou shalt keep my Commandments, therefore thou and thy Seed after thee in their generations, for an everlasting Covenant, to be a God unto thee, and to thy Seed after thee.  
Here God, in the 8th Verse, gives the Land to Abraham, and his Seed for an everlasting Inheritance, upon a conditional Covenant, which was in verse 9 That God said to Abraham, Thou shalt keep my Covenant, therefoee thou and thy Seed after thee, in their generations. The which they did not do, and therefore received the threatened Curse, but not the blessing. But God's promise was to Abraham, in the forementioned Chapter, Gen. 17.7, That he would establish his Covenant with him; That is, with himself, and his Seed after him, in their Generations, for an everlasting Covenant. But it is not to be a conditional Covenant, as the former was. The which God hath so often rehearsed. that it should be confirmed to them by the mouths of all his Prophets; and as God did promise Abraham, and to his Seed, the Land, for an everlasting possession, and since this Covenant is to be made with Abraham and his Seed together, than it must be at the Resurrection made good; at which time will be the Restitution of all things. Now God saith in Ezek. 5.12. That he would scatter Israel into all the Winds; and from one End of the Earth to the other. From these places is the Lord said to gather his Elect at his coming. And God himself saith, I will gather Israel, and others with him. And in Isaiah 43.4,5,6,7,8. The Lord saith in verse 4. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee; therefore will I give men for thee, and people for thy Life. Verse 5. Fear not, for I am with thee; I will bring thy Seed from the East, and gather thee from the West. Verse 6. I will say to the North, give up; and to the South, keep not back, bring my Sons from far, and my Daughiers from the ends of the Earth. Verse 6. Every one that is called by my Name, for I have created him for my Glory; I have form him, yea I have made him. Verse 8. Bring forth the blind people that have eyes, and the deaf that have ears. Now Israel, God saith, that he created him for his Glory, and these are the Elect in a more particular manner, for whom the Kingdom was prepared from the Foundation of the World: And as in some places the Reigns of David and Solomon are intermixed, and Christ's first and second coming are intermixed; so is here their Deliverance by Cyrus, with that of their final and last Deliverance by Christ, when he comes to judge the World. The which, the foregoing Words of the Lord doth make fully out. For when they returned out of the Babylonish Captivity, they were not gathered from the East, West, North and South: Neither were they honourable, because they were under another Nation. Neither did they appear to the Glory of God, when they murdered the Lord of Life; for which they have been a scattered people ever since, throughout the Face of the whole Earth. Now God foreseeing the ignorance of his people, as to the time to come, therefore saith, Bring the blind people that have Eyes, and the deaf that have Ears; for they apprehend not the say of the Most High, as to the time of their Restoration.  
And the Lord saith, 2 Esdras, in the sixth chap. verse 5,6,7,8,9,10. That ere the present years were sought out, and or ever the inventions of them that now sin, were turned, before they were sealed that have gathered Faich for a Treasure. Then did I consider these things, and they were all made through me alone, and through no other; by me also they shall be ended, and by none other. Verse 7. Then answered I, and said, What shall be the parting asunder of the Times, or when shall be the first, and the beginning of it that followeth? Ver. 8. And he said unto me, From Abraham unto Isaac, when Jacob and Esau were born of him, Jacob's hand held first the heel of Esau. Verse 9 For Esau is the end of the World. and Jacob is the beginning of it that followeth. Verse 10. The hand of Man is between the heel and the hand.  
Here in the V 7. Esdras was desirous to know what should be the parting asunder of the times, and when should be the end of the first, and the beginning of that which followeth; in answer to which, God lets him understand by the following words, that Esau, and Jacob, were the figure of both worlds. And God said unto him, when Esau and Jacob were born, jacob's hand held first the heel of Esau. For Esau is the end of the world, and Jacob is the beginning of that which followeth, and the hand of man is now between the heel and the hand. That is, the time of man, now is signified to be, between the heel and the hand, by which is meant, labour, sorrow, and darkness, for the head is excluded, as not being placed between the heel and the hand. Therefore, they of this world walk in darkness, labour, and mischief. But the Glory is reserved for the other world, Jacob. Where the head is with the Body; In which is wisdom, Glory, excellency, and greatness. Now whereas it is said, jacob's hand held first the heel of Esau. That is, that the Glory of the other world will come in, before this our sinful world is gone off. And as I formerly shown you by Isaiah, God figured out to us the Roman Babylon, so God here comprehends this wicked world by Esau, and that which is to come, by Jacob. So this place in Mal. 1.2,3,4,5,6. Doth make it fully out, for God saith in. V 2. I have loved you, saith the Lord, yet ye say, wherein hast thou loved us? was not Esau jacob's brother, saith the Lord, yet I loved Jacob. V. 3. And I hated Esau, and laid his Mountains and his heritage waste, for the Dragons of the Wilderness. V 4. And they shall call them the border of Wickedness, a people against whom the Lord hath indignation for ever. V 5. And your eyes shall see, and ye shall say, the Lord will be magnified from the borders of Israel. V 6. A Son honoureth his father, and a Servant his Master, if then I be a father, where is mine honour, and if I be a Master, where is my fear, saith the Lord of Host unto you, O Priests, that despise my name. Now what is here said, it is certain it was spoken for the time that is to come, in which, God will be magnified in Israel. For at that time, it is evident, the ways of Israel did not please the Lord, as to the capacity they were then in. And although the Seed of Jacob had the Oracles of God, and the Temple; yet they had not the promised new Covenant, made with them, as to be put into a Capacity not to offend; but through sin, might become as obnoxious to God, as any People. And Israel saying, wherein hast thou loved us? Now God said, was not Esau Jacob; Brother, and I loved Jacob, and hated Esau. That is, God had chosen Jacob as the figure of the world to come, to whom the most high hath promised to establish an everlasting covenant with his Seed at that time; and it is this other world in which is comprehended the love of God, to Israel, here in this world; Esau was a Kingdom before Israel, and remained so after Israel; as it is said in Obadiah, verse 12. Therefore this Esau here spoken of, in Malachy, could not be the real Esau.  
And also, though the people of Esau were destroyed, yet God has not cursed the Land, to be an Habitation for evil creatures. For in Obadiah 19 it is said, They of the South shall inherit the Mount of Esau But the Inheritance of this figurative Esau is for ever to lie waste for the Dragons of the Wilderness; according to the saying of Isaiah, and St. John in the Revelations, to fulfil the Scriptures. Now whereas St. Paul saith, Rom. 11.25. For I would not, brethren, that you should be ignorant of this Mystery (lest ye should be wise in your own conceit) that bliwdness in part is happened to Israel, until the fullness of the Gentiles be come in. Verse 26. And so all Israel shall be saved; as it is written, Isa. 59.20. There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob. Verse 27. For this is my covenant unto them, when I shall take awaytheir sins. Verse 28. As conterning the Gospel, they are enemies for your sake, but as touching the Election, they are beloved for the Father's sake.  
Now whereas St. Paul saith, that blindness in part is happened to Israel, until the fullness of the Gentiles be come in. And the Lord himself saith, in Luke 21.28. That Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. That is, that Jerusalem shall not be restored, until the Gentile power is quite vanquished, destroyed, or extirpated. And that will not be till the Lord cometh, at which time all Gentile power will be destroyed, and laid low. And whereas it is said in Isaiah 60.10. That the Sons of strangers shall build thy walls, and their Kings shall minister unto thee. That is, those that are Kings at the coming of the Lord, which are and may be converted, shall become serviceable, and minister to Israel. And whereas St. Paul saith, until the Gentiles be come in. That is, the fullness, or the greater Number of the Gentiles be come in, Rom. 11.25,26,27,28,29. So then all Israel shall be saved: As it is written there shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob; for this is my Covenant unto them, when I shall take away their sins.  
Here we see, that the Apostle did not say, that the Lord was come out of Zion, that should turn away ungodliness from Jacob, but that he would make this promise good to them when he again comes to Zion. And in Isa. 52.17. at the latter end, the Lord speaks of putting on Garments of Vengeance for clothing, in which he will judge his Enemies; and at the same time he will deliver Israel, as the Apostle saith. And in verse 28. he saith, concerning the Gospel, they are Enemies for your sakes, but as touching the Election, they are beloved for their father's sakes. For he there tells us, 29. The gifts and calling of God are without Repentance. Which is as much as to say, that they cannot be forgotten of God. Here we see St. Paul bears his Witness, as to God's making good his promises to Israel; and that we are not taken in, as to disappoint them of their Inheritance, at the Restitution of all things. But that then they shall be again taken in, and the Everlasting Covenant be made with them, according as God has before promised to them, Rom. 11.30. For although through their unbelief we are taken into mercy, whereby their Number is diminished, yet the Covenant that God has by Oath promised to make with them, even with both the Houses of Jacob, at that time of Restitution, they cannot be disappointed of. For we that are taken in, to be of the Seed of Abraham, in and through Christ, we must come in, as of the Lion of the Tribe of Judah, of which Race Christ came. And St. Paul speaking of the conversion of the Jews, Rom. 11.15. saith, What shall the receiving of them be, but life from the dead.  
And the Patriarch Levy in his last will and Testament, foretold his Sons that they should call him Heretic that goeth about to renew the Law by the power of the highest; and in the end they should kill him out of hand, as they think, not knowing that he shall rise again, and so shall ye receive his innocent blood wilfully upon your own heads. For his sake shall your holy place be left desolate, which you shall have defiled by utter forswearing, and your dwelling shall not be clean, but you shall be cursed among the Heathen, and despair shall vex you, till he visit you again. And he further saith, then will God raise up a new Priest, unto whom all the Lords words shall be opened: and he shall execute true Judgement upon the Earth many days. And his Star shall rise in Heaven, as a King shall he show forth the light of knowledge in the open Sunshine of the day, and he shall be magnified over all the world, and be received and shine as the Sun upon the Earth, and drive away all darkness, and there shall be peace upon all the Earth. In his days the Heavens shall rejoice, the Earth shall be glad, the clouds shall be merry, the knowledge of the Lord shall be poured out upon the Earth as the waters of the Seas, and the Angels of Glory that are in the Lord's presence, shall rejoice in him. The Heavens shall be opened, and out of the Temple of Glory shall sanctification come upon him with the father's voice, as from Abraham the father of Isaac, and the Glory of the highest, shall be spread out upon him, and the Spirit of understanding and sanctification shall rest upon him, whereof he shall give abundantly and mightily to his children in truth for evermore; and there shall none succeed him from Generation to Generation, World without end. In his Priesthood all sin shall come to an end, (and the Unrighteous shall cease from their Naughtiness); but the Righteous shall rest in Him, and He shall open the Gates of Paradise, and stay the Threatening Sword against Adam, and feed the Lambs with the Fruit of Life, and the Spirit of Holiness shall be in them. He shall bind up Belial, and give his own children power to tread down Hurtful Spirits, and the Lord shall rejoice in his children, and accept them as his Beloved for evermore. Then shall Abraham, Isaac and Jacob be glad; and then shall I and all Saints rejoice. Now my children, ye have heard all; therefore choose unto you either Light or Darkness, either the Law of the Lord, or the Works of Belial; and we answered our Father, saying, We will walk before the Lord, according to his Law. And my Father said, The Lord is Witness, and his Angels are Witness, and I am Witness, and yourselves are Witnesses of the Words of my mouth: And when we answered, We will be Witnesses, Levy rested with this charge be given unto his children.  
And Daniel speaking of the time when the Kingdoms of this World should become the Kingdoms of God and Christ: And of the reign of the raised Saints, Dan. 7.9. he saith, I beheld till the thrones were cast down, and the ancient of days did sit, whose garment was white as snow, and the hair of his Head like the pure wool, his Throne was like the fiery flame, and his wheels as burning fire. V 10. A fiery stream issued, and came forth from before him, thousand thousands ministered unto him, and ten thousand times ten thousand stood before him, the Judgement was set, and the Books were opened. V 11. I beheld then, because of the voice of the great words which the horn spoke, I beheld even till the beast was slain and his body destroyed, and given to the burning flame.  
Ye see here also that Daniel makes mention of the Destruction of the Beast; and whereas he saith, he beheld till the Beast was slain, which may only signify that he received the Sentence of Condemnation, and his body destroyed, his greatness and his grandeur of his Power broken. After which he is given to the burning flame, Soul and Body: And as St. John says, after Christ came, The beast was taken alive, and cast into a lake of sire burning with brimstone. And Daniel saith, V 12. As concerning the rest of the beast, they had their dominion taken away, yet their lives were prolonged for a season and a time. V 13. I saw in the night Visions, and behold one like the Sun of man came with the Clouds of Heaven, and came to the ancient of days, and they brought him near before him. V 14. And there was given him dominion and glory, and a kingdom, that all People, Nations, and Languages should serve him, his dominion is an everlasting dominion, which shall not pass away, and his Kingdom that which shall not be destroyed. And whereas the Prophet saith there was given to Christ Dominion, Glory and a Kingdom, which was, that all People, Nations and Languages should serve and obey him. And in v. 18. it is said, The Saints of the most High shall take the Kingdom, and possess the Kingdom for ever, even for ever and ever. Here it is said, That the Saints of the most High shall take the Kingdom, that is, be possessed with the Kingdom, or made partakers of the Kingdom, of which Christ is head. And he tells us in the 27. v. That the Kingdom, Dominion, and the greatness of the Kingdom under the whole Heaven, shall be given to the People of the Saints of the most high, whose Kingdom is an everlasting Kingdom, and all dominions shall serve and obey him.  
We see by these words, that it is fully cleared where this Kingdom is said to be, which will be given to the People of the Saints of the most High. That it is the greatness of the Kingdom under the whole Heaven. Therefore it must be upon the Earth, at the time of the restitution of all things. For Isaiah saith, c. 24. v. 4. The Earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty People of the Earth do languish. In these last words the Prophet tells us his meaning, in saying the Earth Mourneth, and the World Languisheth; For he saith it is the Haughty People of the Earth do Languish. V 5. The Earth also is defiled under the Inhabitants thereof, because they have transgressed the Laws, changed the Ordinances, broken the everlasting Covenant. Whereby we see that the Earth is defiled, through the sinfulness of man that is upon it. Now Christ died to restore lost man, that he might purchase to himself a Glorious Church without spot, or wrinkle. And he will restore the Earth to be, for what it was intended in the first Creation, which was for the bringing up of a Holy Seed, and to be Israel's inheritance, and the Earth was prepared for their Nourishment, which as the Earth did fill. God might translate them to those Heavenly habitations.  
Now in the day of the Restitution of all things, Christ has more than a ruling Power in the Hearts of his People, or with his Saints in Heaven. But then will be given to him all the Kingdoms of the Earth, to serve and obey him: Then shall it be termed but one Kingdom, as having but one Head to be the chief Ruling Power; and the raised Saints to Rule under him. And Daniel doth further assure us by the interpretation of Nebuchadnezars Dream, Dan. 2.44. That in the days of those Kings shall the God of Heaven set up a Kingdom, which never shall be destroyed, and the Kingdom shall not be left to other People, but it shall break in pieces, and consume all these Kingdoms, and it shall stand for ever, V 45. For as much as thou sawest that the stone was cut out of the Mountain without hands, and that it broke in pieces the Iron, the Brass, the Clay, the Silver, and the Gold, the great God hath made known to the King what shall come to pass hereafter, and the dream is certain, and the interpretation thereof is sure.  
Now whereas the Prophet here tells us, that the Dream is certain, and the interpretation thereof is sure, that is, we may bind upon it, that the God of Heaven will set up a Kingdomwhich never will be destryed. And that the Kingdom shall not be left to other People, but it shall break in pieces, and consume all other Kingdoms, and stand for ever. For although it is said, Christ and his Raised Saints shall reign a Thousand Years; the which, as I before said, those words doth not at all signify that the Reign of Christ, and his raised Saints shall continue no longer than the thousand years; but that the Glory may not so eminently, or visibly appear, after Satan is loosed to accomplish his wickedness in his deceiving his Gog and Magog; after which he shall receive his final Doom.  
Now whereas the Lord saith in Isa. 26.19,20,21. Thy dead men shall live, together with my dead body shall they arise: awake, and sing ye that dwell in dust; for thy dew is as the dew of Herbs, and the earth shall cast out the dead. Come, my people, enter thou into thy chambers, and shut thy doors about thee; hid thyself, as it were, for a little moment, until the indignation be overpast. 21. For behold the Lord cometh out of his place, to punish the Inhabitants of the earth for their iniquity: The earth also shall disclose her blood, and shall no more cover her slain.  
That it is as well those that are Spiritually Dead in Sin: wherein by the Lord's saying Men, is comprehended the whole Man, both Soul and Body: The Soul being already Dead, and the Body daily dying. Now when these dead Men shall Live, he farther tells us, it shall be when his dead body shall arise, which is in the first Resurrection, as I have proved by Scripture. And as to the Body of the Saints, you see they are not termed Men, because the better part of them is alive, and united to the Lord of Glory. Upon which the Lord terms the dead Bodies of the Saints to be his dead Body: And that this rising is at the first Resurrection, is further cleared, in that he than tells us, the Earth shall cast out the Dead. In the following verse, the Lord instructeth his People, that then shall be on the Earth, to hid them for a little moment, until the indignation be over past; that is, not to appear much in the World, either in pompous splendour, Action, or Labour; But in a more particular manner to secure themselves in himself, and that the more we see the day approaching. At that time when the Lord cometh to Punish the Inhabitants of the Earth; he also then will punish the Leviathan, and slay the Dragon that is in the Sea. By this we see that Isaiah gives us the same account, as St. Paul and St. John does, as concerning the destruction of the beast, and the binding of Satan. And God speaking to Ezekiel of the Restoration of Israel, and of the Resurrection, saith in the 37 c. where he shown him the Valley of dead bones, which were very many, and very dry, and they are represented to him how they came together, all in figurative way; after which the Lord opens to him the meaning thereof, as in v. 11. God said unto him, Son of Man, these bones are the whole House of Israel: Behold they say our bones are dried, and our hope is lost, we are cut off for our parts. V 12. Therefore Prophecy and say to them, thus saith the Lord God, behold, O my people, I will open your Graves, and cause you to come up out of your Graves, and bring you into the land of Israel. V 13. And ye shall know that I am the Lord, when I have opened your Graves, O my people, and brought you up out of your graves. V 14. And shall put my Spirit in you, and ye shall live, and I shall place you in your own Land; then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. V 15. The word of the Lord came again unto me, saying. V 16. Moreover thou Son of Man, take thee one stick and write upon it for Judah, and for the Children of Israel his companions; then take another stick and write upon it for Joseph the stick of Ephraim, and for all the house of Israel his companions. V 17. And join them one to another into one stick, and they shall become one in thine hand. V 21. Say unto them, thus saith the Lord God, behold I will take the Children of Israel from among the Heathen, where they be gone, and I will gather them on every side, and bring them into their own Land.  
Now here you see again by this, what was the meaning of the dry bones, the which the Lord declared to him, was the whole House of Israel; that is, the whole of them that are to be saved; for St. Paul saith, they are not all Israel, that are of Israel. But this Promise was made to them that then said, we are cast off, that they were a part of the whole Body which should arise out of their Graves, and be made partakers of the Resurrection, and be united to their Head and Husband, at which time the two Families of Israel should be gathered together from among the Heathen, and be made one People for ever. And Isa. saith in the 66. c. 8. v. Who hath heard such a thing, who hath seen such a thing, shall the Earth be made to bring forth in one day, or shall a Nation be born at once? for as soon as Zion Traveled, she brought forth her Children. V 9 Shall I bring to the birth, and not cause to bring forth, saith the Lord? shall I cause to bring forth, and shut up the Womb, saith thy God? v. 10. Rejoice ye with Jerusalem, and be glad with her, all ye that Love her, rejoice for joy with her, all y● that Mourn for her. v. 11. That ye may suck, and be satisfied with the Breasts of her Consolations, that ye may milk out, and be delighted with the abnndan●… of her Glory. v. 12. For thus saith the Lord behold, I will extend peace to her like a River, and the glory of the Gentiles like a flowing stream, then shall ye suck; ye shall be born upon her sides, and be dandled upon her knees. v. 13. As one whom his Mother comforteth, so will I comfort you, and ye shall be comforted in Jerusalem. v. 14. And when you see this your heart shall rejoice, and your bones shall flourish like an herb, and the hand of the Lord shall be known towards his Servants, and his indignation towards his enemies. v. 15. For behold the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebukes with flames of Fire. v. 16. For by fire and sword will the Lord plead with all Flesh, and the slain of the Lord shall be many,.  
Here you see that a Nation shall be born at once, and at that time Israel shall rejoice in Jerusalem.  
When they are again reestablished, they nor their Seed, shall never more be cast off: But be the inheritors of Eternal Life. Now that some will enter into this Kingdom, but not by this Everlasting Covenant is evident by what God saith, in Isa. 19.24. In that day shall Israel be the third with Egypt, and with Assiria, even a blessing in the midst of the Land. V. 25. Whom the Lord of Hosts shall bless, saying, blessed be Egypt my people, and Syria the work of my hands, and Israel mine inheritance. And in Ezek. 16.59. Thus saith the Lord God, I will even deal with thee as thou hast done, which hast despised the Oath in breaking the Covenant. V 60. Nevertheless, I will remember my Covenant, with thee in the days of thy youth, and I will establish unto thee an Everlasting Covenant. V 61. Then thou shalt remember thy ways, and be ashamed when thou shalt receive thy Sisters, thine elder and thy younger, and I will give unto thee for daughters, but not by thy Covenant. V 62. And I will establish my Covenant with thee, and thou shalt know that I am the Lord. And to prove that this was not spoken of the Jews when they first received the Gospel, is evident, for in the V 19 Of the forementioned Chap. the Lord saith, In that day shall there be an Altar to the Lord in the midst of the Land of Egypt: And in V 21. It is said, The Lord shall be known in Egypt, and the Egyptians shall know the Lord in that day, and shall do sacrifice and obligations, yea they shall vow a vow unto the Lord, and perform it. V 22. And the Lord shall smite Egypt, he shall smite and heal it, and they shall return to the Lord, and he shall be entreated of them, and shall heal them. Here we see at this time when they are again called in, they are to do sacrifices, the which was all abolished when Christ first came; but at Christ's second coming, we are to have some new institutions. Therefore the Lord bids us hold fast till he comes, Rev. 2.25. But as to what the sacrifices will be when the Lord comes, we know not, but that there will be sacrifices, I shall hereafter prove; there was sacrifices before the Law, as from Abel's time to Abraham, and so forward. In the next place, it is said that Egypt shall return unto the Lord. Now, had they not been turned before, it could not have been said, they should have returned, but turned to the Lord. And when they are returned again, Israel is then to be the Lords inheritance, and to be a blessing in the midst of the Land, the which are now a people cast off of the Lord, and scattered throughout the face of the whole Earth. As to what God saith by Ezek. concerning the two Sisters, doth seem to be spoken by Egypt, and Syria, under the names of Sodom, and Samaria: In that Sodom was termed the Elder, and Samaria the younger. For Egypt was a Kingdom before Israel, but I say not this by proof, but supposition; And in. V 61. It is said they are given to Israel for Daughters, but not the same Covenant God made with Israel. By which we may easily perceive tha● when Satan is again loosed, these may some of them again be ensnared, although for the thousand years, they and their Seed may stand secure: But whereas the Lord saith to Israel, in Ezek. 16.62. That he will establish his Covenant with them, and thou shalt know that I am the Lord. Here the Lord doth not say that Israel did not know God; but that they did not know the Lord their redeemer. But when this Covenant is established, then shall they knew that he is the Lord. V 3. That thou mayest remember and be confounded, and never open thy mouth any more because of thy shame, when I am pacified, towards thee for all that thou hast done, saith the Lord God.  
And whereas the Lord saith in Joel 3.1. For behold, in those days, and in that time when I shall bring again the Captivity of Judah and Jerusalem. V 2. I will also gather all Nations, and I will bring them down into the Valley of Jehoshaphat, and will plead with them there for my people, and for my heritage Israel, whom they have scattered among the Nations, and parted my Land. Here you again see, that after Israel is called in, the Lord calls them his heritage, and therefore they will never more be cast off. And also it is evident they will be called in when the Lord comes to Judge the world, as it is said in Joel 3.9,10,11. Proclaim ye this among the Gentiles: Prepare War, wake up ye mighty Men, let all the Men of War draw near, let them come up. V 10. Beat your Ploughshares into Swords, and your Pruning-hooks into Spears, let the weak say, I am strong. V 11. Assemble yourselves, and come all ye Heathen, and gather yourselves together round about: Thither cause thy mighty ones to come down O Lord. These mighty ones being the Angels, which are spoken of by the Lord, in the Evangelist, and in the Revelations. And it is said in the 12th verse, Let the heathen be wakened, and come up to the Valley of Jehoshaphat, for there will I set to Judge the heathen round about. V 13. Put ye in the Sickle, for the harvest is ripe, come get ye down for the press is full; the fats overflow, for the wickedness is great. V 14. Multitudes, multitudes in the valley of decision; for the day of the Lord is near in the valley of decision. Ver. 15. The Sun and the Moon shall be darkened, and the Stars shall withdraw their shining. V 16. The Lord shall roar out of Zion, and utter his voice from Jerusalem, and the heavens and earth shall shake, but the Lord will be the host of his people, and the strength of the Children of Israel. V 17. So shall ye know that I am the Lord your God dwelling in Zion my holy Mountain: Then shall Jerusalem be holy, and there shall no strangers pass through her any more.  
Here you see that at, and after the Day of Judgement, the Lord will have his dwelling in Zion, his Holy Mountain; at  time 'tis said Jerusalem shall know the Lord is their God: And then strangers shall no more pass through her. And it is said in that time, in Joel 3.18. It shall come to pass in that day, that the Mountains shall drop down new Wine, and the hills shall flow with Milk, and all the Rivers of Juda shall flow with Waters, and a Fountain shall come forth of the house of the Lord, and shall water the Valley of Sittim. In this verse is contained the wonderful plenty that will be at that time, and in those days, accompanied with the pouring forth of the Spirit, signified to us by the Fountain, which is said to come out of the House of the Lord, and water the Valley of Sittim. And whereas it is said in v. 19 Egypt shall be a desolation, and Edom shall be a desolate Wilderness, for the violence against the Children of Judah, because they have shed innocent blood in their Land. This Egypt here spoken of, is not the real Egypt, but the Figurative, which is spoken of by St. John, where the Witnesses are said in Rev. 11.8. Their Dead Bodies shall lie in the Street of the great City which Spiritually is called Sodom and Egypt, where also our Lord was Crucified. This is the Egypt which the Prophet Joel here speaks of, shall be made a desolation, but the real Egypt shall be inhabited, as I before shown you. But we may say, why is it Spiritually called Sodom and Egypt, and the place where our Lord was Crucified? it is first termed Sodom, by reason that all the abominations of Sodom is there committed, and in that it is termed Egypt, is because Egypt was the place where the Children of Israel was so cruelly oppressed, and in that it is termed the place where the Lord was Crucified, is not only because he was Crucified by the Roman Power, but their daily Crucifying of him, in that they say it is the real Body and Blood of our Lord, that they continually distribute amongst themselves.  
So this Edom is not the real Land of Esau, but the figurative one; for as I before shown you, that the real Land of Esau is to be inhabited by them of the South; but these figurative ones made a desolation. And why it is said for their violence against the Children of Judah.  
Now it was the real Egypt, an Idumea, which did most afflict the Natural Seed of Jacob. Now it is evident, that the true Christians that are taken in to be of the Seed of Abraham, must come in through Crist, who is of the Tribe of Judah. And it is these of Judah also that this Egypt, Idumea, and Babylon have been the Afflictors and Murderers of; And the Prophet Joel saith in Joel 3.10,21. But Judah shall dwell for ever, and Jerusalem from Generation to Generation. V 21. For I will cleanse their blood that I have not cleansed, for the Lord dwelleth in Zion.  
Then shall Jerusalem be rebuilt, and continue from Generation to Generation, by which we see in this glorious time, there will be Marrying, and giving in Marriage by the continuance of Generations here spoken of. And then the Lord, at that time when he comes again, will cleanse their Blood, which he hath not cleansed, at which time the Lord will dwell in Zion, which Zion may be comprehended under at wofold meaning, as the glorious Tabernacle where he will dwell, from which he will descend to the real Mount Zion. And at that time will the Lord make the place of the Soles of his Feet glorious, as it is said Isa. 60.13. And then it is that the Promise will be made good to Abraham, That in thee, and thy Seed, all the Families of the Earth shall be called blessed. Now they are not so, but at that time it will be so. Now whereas the Lord in the same chap. of Joel, speaketh of the Enemies of the Children of Judah, and the Children of Jerusalem, that they sold them to the Grecians, that they might remove them far from their Borders. The Lord saith of the Enemies of Judah, in V 8. I will sell your Sons and your Daughters into the Hands of the Children of Judah, and they shall sell them to the Sabeans, to a people far off, for the Lord hath spoken it. Now the Sabeans are of Sheba, the which People is foretold of by the Prophet from the Lord, Isa. 60.6. That they should find Mercy at that time, when Israel is again restored. Now these that have been the Oppressors of Judah, although they themselves that are left unconverted, till the coming of the Lord, are to be destroyed; yet their Children, we here see are not to be cut off with their Parents; but are said that then they should be sold to be Servants, to a People whom the Lord will then receive into Mercy. Now these are to be servants to them that are servants to Israel; for God saith in Isa. 6.12. The Nation and Kingdom that will not serve thee shall perish; yea, those Nations shall be utterly wasted. And the Lord saith in Zeph. 3.7. I said, surely thou wilt fear me: Thou wilt receive instruction; so their dwellings should be cut off, howsoever I punished them, but they risen early, and corrupted all their do.  
Here we see God had not forsaken Israel, if they had not first forsaken him, and therefore now they must wait until it is his time to be gracious unto them; as in v. 8. of the  Chapter, Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey, for my determination is to gather the Nations, that I may assemble the Kingdoms to pour upon them mine indignation, even all my fierce Anger, for all the Earth shall be devoured with the Fire of my jealousy. 9 For than will I turn to the People a pure language, that they may all call upon the Name of the Lord, to serve him with one consent. 10. From the Rivers of Ethiopia, my Supplicants, even the Daughters of my dispersed shall bring mine Offering. 11. In that day shalt thou not be ashamed for all thy do, wherein thou hast transgressed against me; for than will I take away out of the midst of thee them that rejoice in thy pride, and thou shalt be no more haughty. And I will also leave in the midst of thee an afflicted and poor People, and they shall trust in the Name of the Lord. The remnant of Israel shall not do iniquity, nor speak lies, neither shall a deceitful tongue be found in their Mouth, for they shall feed and lie down, and none shall make them afraid.  
Here the Lord telleth Israel, that he will take out from the midst of them, them that rejoice in their Pride; that is, he would take their enemies out of their Land, and their City, which was the Glory of all Lands; and therefore termed Israel's Pride. And the Lord saith, I will leave in the midst of them an Afflicted poor People, which shall trust in the name of the Lord, and be partakers of the immediate Blessedness and Glory, as the following words make appear, Zeph. 3.14,15, etc. Sing, O Daughter of Zion, shout O Israel, be glad and rejoice with all the Heart, O Daughter of Jerusalem. The Lord hath taken away thy Judgements, he hath cast out thine Enemies, the King of Israel, even the Lord is in the midst of thee, thou shalt not see evil any more. In that day it shall be said to Jerusalem, fear thou not, and to Zion, let not thy hands be slack. The Lord thy God in the midst of thee is mighty, he will save, he will rejoice over thee with Joy, he will rest in his Love, he will joy over thee with singing. I will gather them that are sorrowful for the solemn assemblies, who are of thee, to whom the reproach of it was a burden. Behold, at that time I will undo all that Afflict thee, and I will save her that halteth, and gather her that was driven out, and I will get them praise and fame in every Land, where they have been put to shame. At that time will I bring you again, even in the time that I gather you, for I will make you a name and a Praise among all the People of the Earth, when I turn back your captivity before your Eyes, saith the Lord.  
Here we see, that at the Time that the Lord will deliver Israel, his Determination is to gather the Nations, and assemble the Kingdoms, that he may pour upon them his fierce Anger.  
Now as to what the Lord saith to the Prophet Ezekiel, concerning the building of the second Temple, which is from the beginning of the 4th chapter of Ezekiel, where the Lord showeth him how the Temple should again be built the second time; and how every thing should be ordered, according to what it was formerly; which is all along treated of from the 40th chapter to the 47th chapter, except the beginning of the 43d chapter to the 10th verse; and there he speaks of the Glory of the Lord, and what the Lord said to him concerning his Dwelling in the midst of the Children of Israel for ever, as in Ezek. 43.7,8. And he said unto me, Son of man, the place of my Throne, and the place of the Soles of my Feet, where I dwell in the midst of the Children of Israel for ever, and my Holy Name, shall the House of Israel no more defile, neither they nor their Kings, by their Whoredom, nor by the Carcases of their Kings in their high places. 8. v. In their setting their threshold by my thresholds, and their posts by my posts, and the Wall between me and them; they have even defiled my Holy Name by their abominations that they have committed: wherefore I have consumed them in mine Anger. 9 v. Now let them put away their Whoredom, and the Carcases of their Kings far from me, and I will dwell in the midst of them for ever.  
Here we see, the Lord's promising the Children of Israel to dwell with them for ever, after the Temple was built the second time, was but ●n conditions; and the conditions was the putting away their sins; which if they did, God would dwell with them for ever. That is, the Ever of this World, as well as that which is to 〈◊〉.  
This is to show, That there was no decree in God, for theirs, or the Temple's Destruction; but that his Promise was but at that time conditional with them, as it was formerly with Abraham, and his seed; as in Gen. 17.9. And also Solomon saith, in 1 Kings 8.25. Therefore now, Lord God of Israel, keep with thy Servant David, my Father, that thou hast promised him, saying, there shall not fail thee a man in my sight to sit on● the Throne of Israel, so that thy Children take heed to their way, that they walk before me, as thou hast walked before me.  
So we see in the Ever of this World, the promises were all along conditional. And the ever of this World, is till the time of the Restitution of all things. Now Israel, at their Return from the Babylonian Captivity, had a fresh promise of God, of his dwelling amongst them in the Ever of this World, if they would put away their sins. Now the foreknowledge in God of their miscarriage, signifies nothing, as to a Decree in God. And when they will not obey, than it is the Lord saith, thou hast destroyed thyself, Hosea 13.9. Now the Lord therefore, in the 47th Chapter of Ezekiel, 1. v. speaks nothing of the destruction of the Temple that was then to be built, because it was not for their sins, that built it, that did occasion the destroying of it; and therefore no mention made of the Temple being to be rebuilt the third time. Whereupon the Prophet only said (of which we are to take notice in Ezek. 47.1. Afterward he brought me again t● the Door of the House, and behold, Waters issued out from under the Threshold of the House Eastward: for the Forefront of the House stood towards the East, and the Waters came down from under, from the right side of the House, at the South side of the Altar.  
Now in that he saith, afterwards he brought meagain, it is to signify to us, that it was not at one and the same time. That is, That the Waters issued not out from under the Threshold, at the building of the second Temple. But that this was spoken for time to come, because also of the Trees there mentioned, in Ezek. 47.7,12. By the Rivir, upon the Bank thereof, on this side and on that side, shall grow all Trees for meat, whose Leaf shall not fade, neither shall the fruit thereof be consumed; it shall bring forth new fruits, according to his months, because their Waters issued out of the Sanctuary, and the fruit thereof shall be for meat, and the leaf thereof shall be for medicine. And at that time these Trees do grow, all Israel is then gathered; as in the 13. v. Thus saith the Lord God, this shall be the border, whereby ye shall inherit the Land, according to the Twelve Tribes of Israel: Joseph shall have two portions. At which time also, when all Israel is gathered, the stranger that sojourneth, shall have a portion with them; as in the 22. v. And it shall come to pass, that ye shall divide the Land by Lot for a● inheritance unto you, unto the strangers that sojourn among you, which shall beget children among you, and they shall be unto you as born in the Country among the children of Israel; they shall have inheritance with you among the Tribes of Israel.  
Here we see, that when this River is to be, than all the Tribes of Israel will be gathered, and that then the Sojourner is to have an Inheritance with them. And then shall the true Christian have a portion in the Land of Canaan, when the Lord again comes. And then will be the Restitution of All Things. Now all along the time of this World, whilst there was a Temple, the Priests and Levites had no Portion of Land given them, as in Ezek. 44.27. And in the day that he goeth into the Sanctuary, unto the inner Court to Minister in the Sanctuary, he shall Offer his Sin-Offerings, saith the Lord God. And it shall be unto them for an inheritance: I am their Inheritance, and ye shall give them no possession in Israel, I am their possession. 29. They shall eat the Meat-Offering, and the Sin-Offering, and the Trespass-Offering, and every Dedicated thing is Israel shall be theirs.  
Here we see that the Priests than had no Land given them; but when all Israel is again gathered, than the Tribe of Levy is to have a portion of Land given them, as in Ezek. 48.9. So on to the 14 v. and although there is none of the Tribe of Dan, now said to follow the Lamb Christ; so as to be sealed for the Glorious Tabernacle, yet then when Israel is gathered, then are they not excluded, but he will have his Portion among the rest of them, as in Ezek. 48.1. From the North End, to the Coast of the way of Hethlon, as one goeth to Hamath, Hazorenan, the border of Damascus, Nothward, to the Coast of Hamath, (for these are his, beside East and West) a Portion for Dan. And Jacob did foresee that Satan would more prevail with the Seed of Dan, than the rest of them, by what he said of him at his Death, in Gen. 49.17. Dan shall be a Serpent by the way, an Adder in the Path, that biteth the Horse's heels, so that his Rider shall fall backward. Which signifies, they should wholly fall off. And by what Dan saith of his Children in his last Testament, is to the same effect: For he saith, I am sure in the latter days ye shall departed from the Lord, and walk in naughtiness, working the abominations of the Gentiles, and haunting wicked Women in all lewdness, by the Working of deceitful Spirits in you; For I have read in Enoch, that Satan is your Prince, and that all the Spirits of Fornication and Pride shall ply themselves in laying Snares for the Children of Dan, to make them sin before the Lord.  
Here we may see what was the reason that none of Dan was of that Number, which was to be Sealed for the Glorious Tabernacle when the Lord again comes, which is the Zion that shall be revealed; and then shall Jerusalem again be built, having twelve Gates (as in Ezek. 48. from the 31. v. to the 35.) called after the Names of the Tribes of Israel, according to that of the New Jerusalem, which comes down from Heaven; of which it is said, There is no Temple in it, Rev. 21.22. And I saw no Temple therein; for the Lord God almighty, and the Lamb, are the Temple of it. But as to the New Earthly Jerusalem, there is said, will be a Temple, for from under the threshold of which, shall issue forth the Waters spoken of, Ezek 47.1. Now that these Waters here spoken of, are real Waters, is certain, in that there is nothing in the whole Book of God, to prove it a figurative speech; and we are not to makefigures; and that there shall be, by these Waters, real Fruit Trees, as is said; and also abundance of Fish in the River: For the Lord hath declared that then the Earth shall abound with all good things. And then of Jerusalem it shall be said from that day, the Lord is there, as in Ezek. 48.35. It was round about eighteen thousand measures; and the name of the City from that day shall be, The Lord is there. And then it is, the saying of the Apostle will be fulfiled in the Manifestation of the kindness of the Lord to them in the Ages to come, as in Eph. 2.6,7. And hath raised us up together, and made us sit together in Heavenly places in Christ Jesus. That in the ages to come, he might show the exceeding Riches of his Grace, in his kindness towards us, through Christ Jesus.  
Now in Heaven we neither read of Ages nor Generations; and were the Ages here spoken of meant of them that are in Heaven, he would have said, That the Ages that are past might see the exceeding Riches of his Grace, in his kindness towards them; because that they being in Heaven, would sooner behold the exceeding Kindness of the Lord toward them, than those that are afterward to go to Heaven of the following Generations or Ages. Therefore the kindness here spoken of must be manifested here, when the New Jerusalem shall descend out of Heaven, when that Glorious Tabernacle shall be Revealed, which the Lord shall pitch, and not Man, over the Land of Canaan. And the Land that is given by the Lord, in Ezek. 47.14. appears to be far larger, than what Israel has had in Possession.  
Now as to what Obadiah saith in the first part of the Chapter, where he treats of the Real Seed of Esau; and from the 15. v. downward, of the Day of the Lord, being near upon all the Heathen, by which he comprehends the Wicked of the World, that their reward should then be given them. At which time, there should be deliverance on Mount Zion, as it is said in the 17. v. But upon Mount Zion shall be deliverance, and there shall be Holiness, and the House of Jacob shall possess their possessions. 20. And the Captivity of the Host of the Children of Israel, shall possess that of the Canaanites, even to Zarephath, and the Captivity of Jerusalem, which is in Sepharad, shall possess the Cities of the South. 21. And Saviour's shall come upon Mount Zion to Judge the Mount of Esau, and the Kingdoms shall be the Lords.  
Here you see this Prophet, with Esdras, comprehends all the Wicked World, under the Name of Esau. And this Prophet also gives us to understand, when the Kingdom shall be the Lords; That is, when Saviour's come upon Mount Zion, and the World is Judged. By which words we see, that now the Kingdom is not termed the Lords, not till such time, that he comes to Judge the World, and to restore Israel's Inheritance to them: And then at that time the Kingdom will be the Lords. St. Paul Terms this World, as it is now, to be ruled by the Devil: Whereas he saith, 2 Cor. 4.4. The God of this World hath blinded the minds of them which believe not. And in Eph. 6.12. he saith, We wrestle not against Flesh and Blood, but against Principalities against Powers, and against the Rulers of the darkness of this World, and against Spiritual Wickedness in high places. And the Devil boasting to our Saviour of his Power, Luke 4.6. When he shown him all the Kingdoms of this World in a moment of time, and the Devil said unto him, all this Power will I give thee, and the Glory of them, for that is delivered unto me.  
That is, after mankind again became wilfully wicked, God left them to Satan's Delusion; And although the Devil is the Father of Lies, yet he would scarce have told them to the God of Truth, who knew how far his Power did extend. And the Lord himself saith, John 14.30. Hereafter I will not talk much with you, for the Prince of this World cometh, and hath no part in me. But you may say, I thought God had ruled all things in Heaven and Earth. God doth invisibly overrule the Devil, or else he would destroy all the Righteous from off the Earth, were not his Power limited by the most high, but the visible rule, as is declared by the Apostle, is in the Devil, who carries on the Darkness of this World, Eph. 6.12. by himself, and all his adherents; for it is said, That he ruleth in the Hearts of the Children of the Disobedient; but you may say, the Lord did say to his Disciples, Mark 9.1. Verily, verily I say unto you, that there be some of them that stand here, which shall not taste of Death, till they have seen the Kingdom of God come with Power. Which was made out in his Transfiguration, in 2. v. Six days after, Jesus taketh Peter, James and John, and leadeth them up into an high Mountain, apart by themselves, and he was transfigured before them. 3. v. And his Raiment became shining exceeding white as Snow, so as no Fuller on Earth can white them. 4. v. And there appeared unto them Elias, with Moses, and they were talking with Jesus. 7. v. And there was a Cloud overshadowed them, and a voice came out of the Cloud, saying, this is my beloved Son hear him. (Now the other Evangelists say, a bright Cloud.) Which makes it out to us, where the Heavenly Powers are, there is the Kingdom of God; which Vision was a Figure of the Glory which shall be Revealed. For there Christ appeared in his Glory, accompanied with his Saints from Heaven, and with his Living Saints on Earth, and the Voice of God thereby to inform us, that we might not mistake, and take mean and low things for the glorious Kingdom of God and Christ; of which our Lord is not yet in possession of. It was then within two days before he that is now in Possession, was to be turned out, for a Thousand years is but as one day, and one day as a Thousand years with the Lord; nor to us, a Thousand years will appear but as one day, compared with Eternity, Heb. 10.37. And at the appointed time, he that shall come, will come, and will not tarry. But as to what the Lord said, after he arose, in Matt. 28.18. Jesus came, and spoke unto them, saying, all Power is given unto me in Heaven and Earth. That was, He then had completed the Purchase thereof, and had the full assurance of it from the Father, although he was not in the real possession of it: But it is our way of speaking (and much more the Scripture way of speaking) that when any thing is given us, and so confirmed on us, that we cannot be disappointed of it, than we say, such an Estate is given us; although the other that enjoys it, is not at present put out of Possession. The which the Apostle in Hebrews 2. doth make it more plainly appear, wherein he saith in the 8. v. God hath put all things in subjection under his Feet, for in that he put all things in subjection under him, he left nothing that is not put under him; but now we see not yet all things put under him. That is, we see not yet the Kingdoms of this World, become the Kingdoms of our God, and of his Christ. 9 v. But we see Jesus, who was made a little lower than the Angels, for the suffering of Death, crowned with Glory and Honour. And St. Paul saith much the same words, in 1 Cor. 15.27,28. And it is also said in Heb. 10.12. This man, after he had offered one Sacrifice for Sin, for ever sat down on the Right Hand of God, 13. v. From henceforth expecting, till his Enemies be made his Footstool. This ever, signifies, whilst this our World lasteth; all which time he expecteth till his Enemies be made his Footstool; but by these words it is fully Evident to us, that his Enemies are not made his Footstool.  
Now David was a Type of Christ, and he was anointed King, whereby he was assured of the Kingdom, a long time before he received the Power of the Kingdom. But his Followers knowing him to be the Lord's Anointed, owned him to be their Prince and King, when he was not in the Possession of the Kingdom; but at the time God had determined, he removed his Enemies, and set him on the Throne of Israel, his People. So Christ, will not have only his suffering time, with David here, where none but a few shall own him to be their Prince and King: But also his Reigning time on the Throne of his Father David; at which time all his Enemies shall be made his Footstool; and than it is, that all the Kingdoms of this World shall become the Kingdoms of our God, and of his Christ.  
Now, that the Lord does speak of things that are to come, as though they were already past; I will give you one more clear proof, which is in Jer. 31.15. Thus saith the Lord, a Voice was heard in Ramah, lamentation and bitter weeping, Rachel weeping, for her Children, refused to be comforted for her Children, because they were not.  
You see, that this is spoken of, as though it were already done and passed, although it was about five hundred years, before this Prophecy was fulfulfiled, as in Mat. 2.16. Then Herod, when he saw that he was mocked of the Wise Men, was exceeding wrath, and sent forth, and slew all the Children that were in Bethlehem, and in all the Coast thereof, from two years old, and under, according to the time which he had diligently inquired of the Wise men. 17. v. Then was fulfilled that which was spoken by Jeremiah the Prophet, saying, 18. v. In Ramah was there a voice heard, lamentation and weeping, and great mourning, Rachel weeping for her Children, and would not be comforted, because they are not. Now Herod, by Slaying these Children, did think to take off the Lord of Glory; but God disappointed him: upon which remarkable thing Rachel was Prophesied of. And also these things gives us light how to read the Scriptures, as I before told you. That those Prophecies, and Say in Scripture, which speak as if they were already done, if we do not find they are done, it remaineth good to us, they shall be done.  
Now although the Lord did say, all power was given him in Heaven and in Earth; yet the Lord, to let us understand that his time was not yet, saith in John 18.36. His Kingdom is not of this World. Therefore the Lord Instructeth us in Luke 9.23. If any man will come after me, let him deny himself, and take up his Cross daily, and follow me. 24. v. For whosoever will save his Life, shall lose it, but whosoever will lose his Life for my sake, the same shall save it. 25. v. For what is a man Advantaged, if he gain the whole World, and lose himself, or be cast away? 26. v. For whosoever shall be ashamed of me, and my words, of him shall the Son of man be ashamed, when he shall come in his own Glory, and in his Fathers, and of the Holy Angels. By this we see, when the Lord's time will be, that is, when he comes to Judge the World, and at the time of the Restitution of all things. And the Apostle tells us, Ephes. 6.11,12,13,18. That our Life here, must be a continual Warfare. Heb. 11.13. And that the Saints are but strangers and pilgrims upon the Earth, 1 Pet. 5.8,9. And that we have an Adversary the Devil, as a roaring Lion, walketh about seeking whom he may devour. Whom resist steadfast in the Faith. Put on the whole Armour of God, that you may be able to stand against the wiles of the Devil. 12. v. For we wrestle not against Flesh and Blood, but against Principalities, against Powers, against the Rulers of the Darkness of this World, and against Spiritual Wickedness in high-places. 13. v. Wherefore take unto you the whole Armour of God, that ye may be able to withstand in the Evil Day. He also adviseth us, To be fervent in Prayer, serving the Lord. And to do this, let us not go out in our own strength, but with strong Crying and Prayers unto our God, that we may be able to stand in the evil Day. And St. John persuades us, 1 John 2.15,16,17. not to love the World, neither the things that are in the World. If any man love the World, the love of the Father is not in him. For all that is in the World, the Lust of the Flesh, and the Lust of the Eyes, and the Pride of Life, is not of the Father, but is of the World. And the World passeth away, and the Lust thereof; but he that doth the will of God abideth for ever: Which World is the People, as I before shown you. And the same Apostle saith, John 5.19. We know that we are of God, and the whole World lieth in Wickedness.  
Now all these Warnings and Admonitions were given us by the Apostles, in the height of Christ's Spiritual Kingdom, when there was such wonderful pourings forth of the Holy Ghost, speaking with Tongues, Healing all manner of Diseases, casting out Devils; and on whomsoever they laid their Hands, they received the Holy Ghost. And St. Paul saith in the Collosians, The Gospel had been Preached through the World. Yet Satan was not then bound up, for he saith, He sent a Messenger of his to Buffet him. All which is to inform us, his Power will continue to the end of this World: That is, till Christ comes to Judge the World. And then he shall be bound up, and the wicked receive their Condemnation, and all things restored to their first purity. And not that he was bound up in the Apostles time, till after the Reign of Constantine the great: For the Emperor turning Christian, had so loaded the Church with Honours and Riches, whereby they abounded with Pride; whereupon their Contentions grew so hot one with the other, that the good Emperor could not allay their Feuds, so that he removed his Throne to Constantinople, by which removing his Court from Rome, made way for the Rise of the beast, which is made mention of by St. Paul, whereas he saith in 2 Thes 2.7. The mystery of iniquity doth already work, only he, who now letteth, will let, until he be taken out of the way. By which words we may plainly see, that the Devil was not bound; for he tells us, the Mystery of Iniquity was already working, in carrying on his design, to set the Beast upon the Throne; although it was not fully accomplished till about two hundred years after the Departure of the Emperor from Rome; and he was daily increasing in his Power, and the more by the Vacancy of the Throne; which was one cause of his getting up into that Pestilential Chair. And St. Paul saith in the forementioned Chapter, 8. v. Then shall the wicked be revealed, whom the Lord shall consume, with the Spirit of his Mouth, and shall destroy with the brightness of his Coming. 9 v. Even him whose coming is after the working of Satan, with all Power, and signs, and lying wonders, 10. v. And with all deceivableness of unrighteousness, in them that perish, because they receceived not the Love of the Truth, that they might be saved.  
Here we are fully informed when the Beast shall be destroyed. That is, when the Lord cometh to Judge the World, whom he then will destroy with the Breath of his Mouth, and with the brightness of his coming. And & John saith, Rev. 19.20,21. The Beast was takes and with him the false Prophet that wrought Miracles before him, with which he deceived them the had received the Mark of the Beast, and them the Worshipped his image, these were both cast alive into a Lake of Fire burning with Brimstone. And the Remnant were slain with the Sword of him that salt upon the Horse, which Sword proceeded out of his Mouth, and all the Fowls were filled with their Flesh. And he saith, Rev. 20.1,2,3. He saw an Angel come down from Heaven, having the Key of the Bottomless Pit, and a great Chain in his hand. And he laid hold on the Dragon, that old Serpent, which is the Devil and Satan, and bound him a thousand years, and cast him into the Bottomless Pit, and shut him up, and set a Seal upon him, that he should not deceive the Nations no more, till the Thousand years should be fulfilled; after that, he must be loosed a little season.  
The next verse treats of the Raising of the Saints, by which we see, the Prophets and Apostles (as I before shown) do all agree, that the destroying of the Beast, the Judgement of the World, the binding of Satan, and the raising of the Saints, to be all at one and the same time, and that time will be at the coming of the Lord: And it is said that the Beast and the False Prophet, these both were cast alive into the Lake of Fire, burning with Brimstone; whilst the others that are Slain, their Carcases lay for the Fowls to be filled with their Flesh; all this is set down to be done when the Lord again comes. Now the Thessalonians apprehending the Day of the Lord was near; whereupon the Apostle informs them, 2 Thes. 2.3. That that day shall not come, except there came a falling away first. And St. Peter doth plainly speak much to the like Effect, 2 Pet. 3.3. of the Christians declining, and falling from their Purity, and not of an enlargement before the Coming of the Lord, Luke 20.21. And our Lord, being demanded of the Pharisees, when the Kingdom of God should come, he answered them and said, the Kingdom of God cometh not with observation. That is, appeareth not with Grandeur, or Greatness. For they shall not say, lo here, or lo there, for behold, the Kingdom of God is within you. As much as to say, I have no other Throne, or Kingdom here, but where I am Enthroned in the Heart, is all the Throne I have in this World. And in John 16.33. The Lord saith, In the World ye shall have Tribulation, but be of good cheer, I have overcome the World. And the Apostle to the Hebrews tells us, Heb. 11. what dreadful Afflictions the Church suffered in the old time, knowing here they had no continuing City, but they sought one that was to come. And the same Apostle saith, Heb. 6.7,8. Whom the Lord loveth he chasteneth, and Scourgeth ever Son whom he receiveth. If ye endure chastening, God dealeth with you as with Sons, for what Son is he whom the Father chasteneth not? But if ye be without Chastisement, whereof all are partakers, then are you Bastards, and not Sons. And St. John in his Revelations tells us, what dreadful Afflictions the Church of Christ would suffer, even to the end, Rev. 12.13,14. And when the Dragon saw that he was cast into the Earth, he Persecuted the Woman. And to the Woman were given two great Wings of an Eagle, that she might fly into the Wilderness, where she is nourished for a time, and times, and half a time, from the face of the Serpent. And the Serpent cast out of his Mouth waters as a Flood after the Woman, that he might cause her to be carried away of the Flood. And the Earth helped the Woman, and the Earth opened her Mouth, and swallowed up the Flood, which the Dragon cast out of his Mouth. And the Dragon was wrath with the Woman, and went to make War with the remnant of her Seed, which kept the Commandments of God, and the Testimony of Jesus Christ.  
Now by the Wings of a great Eagle, is meant Support and Assistance; and by Waters, is comprehended Afflictions, and the Men that are the Afflictors, by what the Prophet David faith in Psal. 18.4. The Floods of ungodly men made me afraid. From these Waters the Earth helped the Woman, for the Earth opened her mouth, and swallowed them up. That is, takes them away by Death; yet still the Devil Persists in his Malice, for he goes to make War with the Remnant of her Seed. By all this, it is made clearly to appear that Christ's Church was a suffering Church, is a suffering Church, and so will continue to the end of this World; and the Lord, to encourage us, tells the Church in Rev. 3.10. That if they keep the word of his Patience, he also will keep them from the hour of Temptation, which shall come upon all the World, to try them that dwell upon the earth. Here we see is a general Trial, and the Lord to comfort us, saith, in the 11. v. Behold I come quickly, hold that fast which thou hast, that no man take thy Crown.  
Here we may plainly see that the Glory will be prepared for them that Love him, when he comes the second time; for the Glory is not now in this our World, for Christ's Church. And when we Pray for Christ to have here in this World a Glorious Church, we Pray against the determined will of God. But whereas St. Paul saith, Ephes. 5.25. Christ loved his Church, and gave himself for it. 26. That he might Sanctify it, and cleanse it with the washing of Water 〈◊〉 the Word. This part is to be performed in this sinful World. But whereas he saith in the 27. v. That he might present it to himself a Glorious Church, not having spot or wrinkle, or any such thing, but that it should be Holy, and without blemish.  
Now we must take notice of the words of the Apostle, which tells us, that he might present it to himself a Glorious Church, without spot or wrinkle, or any such thing: Not that he hath so presented it, or that it is so presented, but the word is, That he may present it a glorious Church, without having spot or wrinkle: Then the question is here, when it shall be? to which I Answer, it will be at the great Wedding Supper of the Lamb, the which will be when the Lord comes. Now as to his coming, that we might not be mistaken therein, the Lord saith, Matt. 24.25. Behold I have told you before. 26. Wherefore, if they shall say unto you, behold, he is in the desert, go not forth. Behold, he is in the secret Chambers, believe it not. 27. v. For as the Lightning cometh out of the East, and shineth 〈◊〉 to the West, so shall also the coming of the Son of Man be. 28. For wheresoever the Carcase is, there will the eagle's begathered together. By which we see, the Lord did not tell them, they should be gathered into Heaven at the time of his coming: But the Lord, after he arose, expounded to them the Scriptures, Luk. 24.27. Beginning at Moses, and all the Prophets, he expounded unto them in all the Scriptures the things concerning himself. Now the Scriptures do not only speak of his Sufferings, but also of his Reigning on Mount Zion, & in Jerusalem, Gloriously. And then, as to what the New Heavens and Earth will be, will then be made manifest. Whereas the Lord saith in Mat. 24.29. Immediately after the Tribulation of those days shall the Sun be darkened, and the Moon shall not give her light, and the Stars shall fall from Heaven, and the Powers of Heaven shall be shaken. By these, that is, the Sun, Moon and Stars; and the Powers of Heaven being shaken, hath its reference of certain, as to what I before shown you: But these words may admit of a two fold meaning, and not only comprehend the Popish Ministry, and others, that have been negligent in their places, and the wicked powers, but also when the Lord cometh, there may be a great Eclipse, of the Sun, and the Moon may change her Colour, and those wand'ring Stars fall from Heaven, which Satan has influence on, as to carry on the darkness of this World by. And as St. Judas saith in the 13. v. Where he compareth the wicked to the raging Waves of the Sea, foaming ●ut their own shame. And likewise he compares them to wand'ring Stars, for whom is reserved the blackness of darkness for ever. Now as there is the real Waves of the Sea, we see here that the Wicked are the Figurative Waves of the Sea. And as there is real wand'ring Stars that Satan has Influence on, to help him, in the carrying on the darkness of this World: So there is Figurative Wandering Stars, the which do darken the light of the Word; and so the World, that is, the people is darkened thereby. For which, both the real and figurative Stars, are reserved, the blackness of darkness for ever. For by these words we see, that in the Restoration, the Stars will not be left to influence man to Iniquity.  
Now, whereas St. John saith, John. 2.8. The darkness is past, and the true light now shineth. Which was the true Light then broke forth in the Church, as to Knowledge and Love; but as to the latter, it hath a more particular reference; for he so explains himself in the 9 v. in that he saith, He that hateth his Brother is in darkness. And in the 10. v. he saith, He that loveth his Brother abideth in the Light. 〈…〉 St. Paul saith, 〈…〉, Rom. 13.12,13. The night is far spent, the day is at hand, let us therefore cast off the works of Darkness, and let us put on the Armour of Light. Let us walk honestly, as in the day, not in rioting & drunkenness, not in chambering and wantonness, not in strife and envy. Here the Apostle fully declares, that it was then night, but that he would have them walk as the Children of the day, in which day there will be no such thing committed, at which time, according to the saying of the Psalmist, That all the Families of the Earth shall be blessed of the Lord; and also in Ezek. 48.31. Zach. 14.11. Jer. 31.40.  
Now as to what the Lord saith in Luke 21. c. 24. That Israel shall fall by the edge of the Sword, and shall be led away captive into all Nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfiled. Which is, as I before told you, not until the Gentile Power is quite vanquished; the which will be when the Lord comes; and then will Jerusalem be gloriously built, never more to be destroyed, as it is written, 25. v. And there shall be signs in the Sun, and in the Moon, and in the Stars, and upon the Earth distress of Nations, with perplexity, the Sea and the Waves roaring. 26. v. men's Hearts failing them for fear, and for looking after those things which are coming on the Earth: for the powers of Heaven shall be shaken. 27. v. Then shall they see the son of man coming in a Cloud with power and great glory. 28. v. And when these things begin to come to pass, then loob up, and lift up your heads, for your Redemption draweth vigh.  
These Words of our Lord admit of wonderful Comfort to the Saints. And in all these forementioned places, the Lord makes no mention of the damned being raised at his coming. And the Lord saith, Luke 21.31,32. When ye see these things come to pass, know ye that the Kingdom of God is nigh at hand. 32. v. Verily, verily, I say unto you, this Generation shall not pass away till all these things be fulfiled.  
Now we see by these Words, that the Lord doth assure us, that he will come in this Generation, which words of the Lord is confirmed to us by the Evangelists. But you may say, I desire to know the meaning of the Lord, in his saying, that he would come, before this Generation shall pass away; and since that, there has been so many Generations, and the Lord is not yet come. As to the meaning of this Generation, the Psalmist himself makes it fully out to us in Psalm 12.7. v. wherein he saith, Thou shalt keep them, O Lord, thou shalt preserve them from this generation for ever. Which is as much as to say, such a wicked sort of people as is now, shall continue ever: That is, the ever of this World, or as long as that lasteth. In which, all the Wicked God looks upon as one generation, being guilty of one and the same sins; as Idolatry, Adultery, Fornication, False Swearing, Profanation of the Sabbath, Druokenness, Debate, Deceit, making a man an Offender for a Word, and upon all Occasions their flight is unto the Refuge of Lie. That wheresoever ye hear any almost run down, so as though they were not fit to live upon the Earth, it is commonly they are the Innocent Party; for they that are in the Wrong, think to carry off all before them with their Lies; whilst the Innocent and Righteous, are loath to speak the worst they know of their Adversaries; taking Example by their Lord and Master. And like the Angel in St. Judas, durst not bring a Railing Accusation against the Devil; but said, The Lord rebuke thee; Whilst the Wicked are raising all their Instruments, to broach their Clamour of their own Inventions, through Town and Country. But the Lord saith in Isa. 28.17. Judgement will I lay to the Line, and Righteousness to the Plummet; and the Hail shall sweep away the Refuge of Lie. The which being the storm that at last shall carry them all away. This Scripture hath its special reference to the time when the Lord cometh, by the Hail that is here mentioned.  
Now it is just with us Christians, as it was with the Jews when the Lord first came; that was, they thought themselves secure enough, they being of the Seed of Abraham. So the generality of the Christians think themselves safe enough, in that they are baptised, and go by the Name of Christians, and are of the Outward Church; They rest there, and think they need not concern themselves any farther. Not considering, that also they must put on Christ, and thereby become New Creatures; or else it will avail them nothing. And another sort there are, that think, that if they get but themselves into a separate Congregation, and fancy themselves elected, they then think themselves past all danger. The which will prove but self-deceiving. And like that of the Jews, who fancied themselves safe, because they were of the Seed of Abraham.  
But as to the sure Rule, the which is Warrantable by Scripture, to bring us to Eternal Happiness, is, That God requires of us our true Love to himself, above all other; with a filial Fear of his Majesty continually before our Eyes, and in a holy Resignation of our Wills to his Law; and so to walk in sincere Obedience unto him. The which, if we so do, and so continue to do, the Lord will give us, 2 Tim. 4.8 at his appearing (as it is written) a Crown rf Righteousness; for the Lord died not to save us in our sins, but to save us from our sins; that sin might not reign in our mortal bodies, to fulfil it in the Lust thereof. That is, not to give liberty to any known sin, let it be never so near, or dear to us.  
Now, as I before shown you, God looks upon all the Wicked of this World as One Generation. And again, the Prophet David makes it out, in Psalm 22.28,29. There speaking of Christ's glorious Kingdom, he saith in the 30. v. A Seed shall serve him, and it shall be accounted to him for a Generation. Although to our way of reckoning, and the Scriptures common way of reckoning, are many Generations. But being made partakers of one Blessedness, therefore accounted of the Lord but as One Generation.  
And David again speaking of the time to come, saith, in Psalm 24.5,6. He shall receive the blessing from the Lord, and righteousness from the God of his salvation. 6. This is the Generation of them that seek him: that seek thy Face, O Jacob. Selah. And the Lord again terms all the Wicked of this World as One Generation, Luke 16.8. For the Children of this World are in their Generation wiser than the Children of Light. And the Lord saith to the like effect, Luke 17.24,25. For as the lightning that lighteneth out of the one part under Heaven, shineth unto the other part under Heaven, so shall also the Son of man be in his day. 25. v. But he must suffer many things, and be rejected of this Generation.  
Here the Lord tells us of the visible Glory that he shall have in his day, which is the day in which he shall Judge the World, which is the day of the Thousand Years. But first, he faith, he must suffer many things, and be rejected of this Generation. Wherein, by this Generation, he includes the Wicked of this World, which will continue till he again comes.  
And having further proof of this in Tob. 14.5. where he declared to his Son, before his Death, That again God would have mercy on them, and bring them again into their own Land, where they should build a Temple, but not like the first, until the time of that Age he fulfiled. That is, that Generation, or that Age, or such a sort of People, their time be accomplished. After which he saith, They should return from all places of their Captivity, and build up Jerusalem gloriously. The Lord foreseeing what Darkness we were like to fall under, and in especial manner as to that concerning his coming; and therefore the Lord doth assure us, he will come in this Generation. After which he saith, Heaven and Earth shall pass away, but his word shall not pass away. That is, the Wicked Powers and People shall pass away. Of which the Lord, for our better enlightening, tells us, in Mat. 13.52. That every Scribe that is well instructed, bringeth out of his Treasury, things New and Old. That is, for the better understanding of the New Testament, we must search the Old. For indeed, they both give light, the one to the other. And as to the meaning of the Lord, in his saying this generation, I was ignorant of, how to apprehend it. And being formerly asked by a Gentleman, that had no belief of the Bible, how I could, since my Lord had so falfyfied his word in his promise, as concerning his coming in that generation; and since there has been so many generations, and the Lord is not yet come. At which time, I could not give him a satisfactory answer, neither any that could prove so to myself. At which I was much troubled, although it did no way shake my belief in the Lord; as not to believe him to be the Son of God; and as being so he had made satisfaction for all them that truly love and fear him, for through Mercy I had had those Experiences of the Lord unto me, that I was not staggered therein, notwithstanding my trouble was very great, that my Lord should be termed a Deceiver, in being worse than his word. After which a considerable time, I hearing of the Earthquakes, and the Cities of the Nations falling, I thought it my best way to take the Lords Advice, and search the Scriptures with more diligence than ever, and I earnestly besought the Lord with Prayers, that he would enlighten my Understanding therein. And blessed be God, he hath granted my request; and not only so, but having found out these several places, the which are, and will be, standing witnesses to my Lord, to prove that he hath not falsified his word to us, in the Promise of his Coming, but that he will certainly come in this Generation, whose coming is just at hand, which will be the day in which Christ will Judge the World, and give rewards to his Servants, at which time there will be none of these Corruptions; for St. Paul and Esaras saith, they shall be changed, 2 Esd. 6.26,27. The men that are received shall see it, who have not tasted Death from their Birth, and the Hearts of the Inhabitants shall be changed, and turned into another meaning; for evil shall be put out, deceit shall be quenched, as for faith it shall flourish, and corruption shall be overcome, and truth, which hath been so long without fruit, shall be declared. Then will the saying of the Angel, to the Blessed Virgin, be made good, concerning Christ, as in Luke 1.32,33. He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto him the Throne of his Father David. And he shall reign over the House of Jacob for ever, and of his Kingdom there shall be no end. Now the Throne of his Father David was on Mount Zion, and Jerusalem. And Christ saith to Nathanael, in John 1.51. Hereafter you shall see Heaven open, and the Angels of God ascending, and descending upon the Son of Man. When this eminent Glory of Christ shall be Revealed, then also will come to pass the saying of the Apostle, as in Ephes. 2.7. That in the Ages to come he might show the exceeding Riches of his grace, in his kindness toward us, through Christ Jesus. This exceeding Riches of the Grace of Christ, will be manifested toward them in the World to come: Of which World to come, shall proceed Ages and Generations, And God saith of Israel, in Isa. 45.17,18. Israel shall be saved in the Lord, with an everlasting Salvation, ye shall not be ashamed nor confounded World without end. For thus saith the Lord that Created the Heavens, God himself that form the Earth and made it, he hath established it, he created it not in vain, he form it to be inhabited, I am the Lord, and there is none else. And St. Paul instructing the Church by Timothy, saith, 1 Tim. 6.19. That they do good, that they be rich in good works, ready to distribute, willing to communicate, Laying up in store for themselves, a good foundation against the time to come, that they may lay hold on Eternal Life.  
We see here is another time spoken of, and if its time, it is then before Eternity, and so before the final Judgement, wherein 'tis said, the Sea, Hell and Death shall deliver up their Dead. And whereas there is spoken of three Generations, and three Worlds, and three Times, the which three ways of expressing, includes one and the same thing; and that there will be a time wherein the Glory of the Righteous shall be revealed, as there has been times wherein they have been despised; and therefore St. Paul saith, Rom. 8.18,19,20,21,22. But I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God. 20. For the Creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. 21. Because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. 22. For we know that the whole creation groaneth, and traveleth in pain together until now.  
Here the Apostle speaketh in the usual Scripture way, in that he mentions that which is to come, as though it were then present, the which by his following words he doth so explain himself, as in the 23. v. where he saith, And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves, groan within ourselves, waiting for the adoption, to wit, the redemption of our Body. 24. For we are saved by hope; but hope that is seen, is not hope; for what a man seethe, why doth he hope for? 25. But if we hope for that we see not, then do we with patience wait for it.  
As concerning this Hope, the Lord puts forth the Parable in Luke 19.12,16,17. He said therefore, a certain noble man went out into a far country to receive for himself a kingdom, and to return. By this we see the Lord was to return again, when he had received the Power of the Kingdom; and then he will give here rewards to his Servants, according to their diligence, employed in his Service, as in the 16. and 17. v. Then came the first, saying, Lord, thy pound hath gained ten pounds. And he said unto him, well, thou good servant; because thou hast been faithful in a very little, have thou Authority over ten Cites.  
And here we see, according to the improvement of the Talon he gives us, so will his rewards be, for the God of Judgement will not be such a partial Judge, as some has thought him: But the Judge of all the World will do right. Now by the Parable that the Lord put forth, concerning the Wedding Supper, I find therein is Comfort for the Poor; for when those that were bidden, were not found worthy, through their own neglect, and so was detained from coming, through the Love they had to this present World, as in Matt. 22.8. Then said the King to his Servants, the Wedding is ready, but they that were bidden were not worthy. 9 Go ye therefore into the Highways, and as many as ye shall find bid to the Marriage. 10. So those Servants went into the highways, and gathered together all, as many as they could find, both good and bad, and the Wedding was furnished with guests. 11. And when the King came in to see the guests, he saw there a man, which had not a Wedding Garment. 12. And he said unto him, friend, how camest thou in hither, not having a wedding Garment, and he was speechless. 13. Then said the King to the Servants, bind him hand and foot, and take him away, and cast him into utter darkness, there shall be weeping and gnashing of Teeth. We see, that although the poor in great number at the last day, will be called in to be made partakers of that blessedness which then shall be revealed; yet we see by this one that has been mentioned, that some of them will be cast out, and that there will be something found in them, which will unfit them for mercy. That is, their Lives more estranged from God, and their tempers more united to Satan; like to this Man in the Parable, which might, like the Glory of the Saints, yet not their Sanctity, or they sound guilty of some of those crying sins unrepented of. And whereas the Lord saith in the 14. v. For many are called but few are chosen. That is, they are called, so as to be brought into the knowledge of God and his ways, as to know what he requires of us: But by reason they will not use their utmost endeavour to make their Calling and Election sure, therefore they will not be chosen in the great day of the Lord; the which the foregoing words doth make it so out, that they did neglect the tender and offer of mercy by his Messengers, in, or of the Gospel; being not willing to forego this present World, and therefore are not sound ready when the Lord comes, so as then to be chosen by him. And also if we neglect the tender of mercy all our Life time, I can find no hopes that such should be chosen upon a Deathbed. As for the Thief upon the Cross, he was not brought into the knowledge of the Lord before that time. And the Lord saith in Luke 14.21,22,23. When those that were bidden came not, than the Master of the House being angry, said to his Servants, go out quickly into the Streets and Lanes of the City, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as thou commanded, and yet there is room. And the Lord said to the servant, go out into the highways and hedges and compel them to come in, that my house may be full. Now as to the meaning of these Parables of the Lord, in which they are bidden to Supper, is his Invitation to us by the Gospel, which remains good from the time of his being on Earth, till his second coming; at which time, he not finding those that were bidden, prepared for his coming; therefore in the 24. v. saith, That none of those men that were bidden, shall taste of my Supper. That is, those that are not found prepared. And in Luke 18.8. Where the Lord saith, When he cometh, shall he find faith on Earth. That is, the generality of the Christians will be more profane and wicked than ever they were; and therefore none of them that are so, shall have any part of his Supper when he cometh.  
Now, that the justice and mercy of God might be both evident, as the Psalmist, and St. Paul saith, in Rom. 3.4. Where he speaking of God saith, in Ps. 51.4. That thou mightest be justified in thy say, and mightest overcome when thou art judged. Therefore God looking on the poor, that here have known nothing but misery, and thereby made uncapable of showing mercy, in giving relief to others; and also through poverty had not the due education, as to bring them up in the knowledge of the Lord, of which some of them which will be brought in at the coming of the Lord, is said to be lame, halt, and blind. To be sure, some of them will not be only outwardly so, but also, there will be those that are inwardly so. The first that were brought in are said to be fetched out of the streets, and lanes of the City: And the Servants of the Lord, said, yet there is room. Then were they Commanded to go into the high ways, and hedges, and to compel them to come in. Here by all this, we have no reason to believe that these were all sound ready at his coming, but that they then are called in to fill up their places that have neglected his mercy. And Isaiah Prophesieth of the time to come, in which the Lord shall be judge, that the lame also shall take the prey. Whereas he saith, in Chap. 33.22. v. The Lord is our Judge, the Lord ic our Lawgiver, the Lord is our King, he will save us. 23. v. Thy tackling are loosed, they could not well strengthen their Mast, they could not spread the Sail than is the prey of a great spoil divided, the lame take the prey. You may plainly see by these words, that they have only reference to the time, when the Lord again comes. And in the 14 Chap. 1. v. For the Lord will have mercy on Jacob, and will yet choose Israel, and set them in their own Land, and strangers shall be joined with them, and they shall cleave to the house of Jacob. By which we see that there will be strangers called in at that time when Israel is. And the Psalmist, where he saith, Psal. 9.17,18,19. The wicked shall be turned into Hell, and all the Nations that forget God. Then it is in the following verse, The needy shall not always be forgotten, the expectation of the poor shall not perish for ever. Arise, O Lord, let not man prevail, let the Heathen be judged in thy sight. We see here when it is that the Poor and Needy is thus to be remembered: It is when the Lord riseth to judgement, at which time he renders punishments to the Wicked, and Comfort to the Afflicted. And it is said in Psal. 37.7. Rest in the Lord, and wait patiently for him; fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devises to pass. 8. Cease from anger, and forsake wrath; fret not thyself in any wise to do evil. 9 For evil doers shall be cut off, but those that wait upon the Lord, they shall inherit the Earth, 10. For yet a little while, and the wicked shall not be. 11. But the meek shall inherit the Earth, and shall delight themselves in the abundance of peace. 12. The wicked plotteth against the just, and gnasheth upon him with his Teeth. 13. The Lord shall laugh at him, for he seethe that his day is coming. 22. For such as be blessed of him shall inherit the Earth, and they that are cursed of him shall be cut off. Therefore it is said, He that giveth to the Poor dareth to the Lord. And the Lord calleth the Poor his Brethren. And the Apostle saith, 1 Cor. 1.27. God hath chosen the foolish things of the World, to confound the Wise, and God hath chosen the weak things of the world, to confound the things that are mighty. 28. And the base things of the World, and the things that are despised, hath God chosen, yea, and things which are not, to bring to nought things that are. You see, in these last words of the verse, that St. Paul had a reference for the time to come. And as the Lord, at his first coming, did choose the mean and low things of the Earth: So at the Lord's second coming it does appear that he will then choose them also, as part of his Elect, when he again comes. 29. That no flesh should glory in his presence. That is, It is not their Wisdom, Grandeur, or Greatness that made them acceptable with God. Of which Hanath Prophesieth in 1 Sam. 2.8. He raised up the Poor out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes, and to make them inherit the Throne of Glory; for the Pillars of the Earth are the Lords, and he hath set the World upon them. 9 He will keep the feet of his Saints, and the wicked shall be silent in darkness; for by strength shall n● man prevail. 10. The Adversaries of the Lord shall be broken to pieces; out of Heaven shall he thunder upon them; the Lord shall judge the ends of the Earth, and he shall give strength unto his King, and exalt the Horn of his Anointed. And therefore he saith in 1 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made unto us Wisdom and Righteousness, and Sanctification and Redemption. 31. That, according as it is written, he that glorieth, let him glory in the Lord. And Jeremiah saith, Jer. 9.23,24. Thus saith the Lord, let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches. But let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving Kindness, Judgement and Righteousness in the Earth, for in these things I delight, saith the Lord. This Chapter, as well as the forementioned, to the Corinthians, has a reference to the second Coming of Christ; at which time he will exercise Loving Kindness, Judgement, and Righteousness in the Earth. Now it does fully appear by Scripture, who are the Elect that will be received into mercy, when the Lord again comes. That it is the Ancient People of God, the Jews, with part of those people or nations which Isaiah makes mention of in the 60. c. 6. 7. v. And the poor which have not uncapacitated themselves for Mercy. There is also then a Blessing promised to the Meek, Psal. 37.11. They shall inherit the Earth, and shall delight themselves in the abundance of Peace, which cannot be till the Lord again comes. That is, those meek that have not had the Opportunity of more knowledge. And the Merciful, that have showed mercy to God's Elect, if they have not been guilty of the evils against which the Lord hath pronounced that dreadful sentence, Rev. 21.8. That they shall have their part in the Lake which burneth with fire and brimstone, which is the second Death.  
But I hope God, of his infinite mercy, hath here caused the true meaning of his Word to break forth, to be the means of saving of thousands of poor Papists and Turks. And I hope it will awaken thousands of our Nations, that are asleep in security, before they sleep that sleep of Eternal Death. But as for them that are wilfully ignorant, there remains for them no hopes of Mercy. For God saith, Prov. 1.24,25,26,27,28. Because I have called, and ye refused, I have stretched out my hand, and no man regarded. 25. v. But ye have set at nought all my Counsel, and would none of my Reproof. 26. v. I will also laugh at your Calamity, I will mock when your Fear cometh. 27. v. When your Fear cometh as Desolation, and your destruction cometh as a Whirlwind; when distress and anguish cometh upon you. 28. v. Then shall they call upon me, but I will not answer: they shall seek me early, but they shall not find me. According to the saying of the Lord, in St. Luke, That they shall then strive to enter in, but shall not be able. That is, as soon as the Lord appeareth, they will be seeking to him for Mercy (for this Scripture doth particularly relate to the latter Day), but than it will be too late; Prov. 1.29. For that they hated Knowledge, and did not choose the Fear of the Lord. Whilst the door of Mercy is open to us, whereby to make our Calling and Election sure: For when the Lord comes to Judgement, we must then give an account of our Stewardship; and as we are found, so will our Sentence be, whether for Blessedness or Misery. Now the Lord Christ, with the Apostles, speaks in the same method, as God aforetime spoke by his Prophets, in that they do mention those things which are to come, as though they were already done. And also in that they mention, or join those things together, which are done, or shortly to be done, with those things which are of a long continuance, before they will be accomplished. And having proved it in several places before, I shall here make mention but of Two.  
The first is the foregoing words of the Apostle, wherein he makes mention of those called in at Christ's first coming, with the promised Elect, which shall be received into mercy at his second coming. And also Christ himself mentioneth the destruction of Jerusalem, with that of the destruction of the world, as though they were to have been at one and the same time. That thereby we might the better understand the writings of the Prophets, and Moses, as to their joining things together, which admits of great distance of time between. For as to the Covenant that God made with Israel, the Christians were included therein also: As being Ahrahams' seed by Christ. And therefore when Moses speaks of Israel's Land, he there speaks of what will become of the Christians Land. That is, the Land where the pretended head of the Church is, who walk with Israel, according to the imagination of their own hearts: Which woe is pronounced to that Land, that it shall become brimstone, and salt, and burning. Also those Prophecies of Christ's first coming are joined with his second coming, and many more, as I before shown you. And that in those Prophecies there are great distances of time between their accomplishment, although it is set down, as though they were so near together.  
Now Christ having left it clear to us by the Event, that the World was not destroyed when Jerusalem was; whereby it makes it plain to our apprehensions, that those Prophecies had a farther meaning than what the first part made out: and what has not been made good, it remains to be made good.  
2 Esdras 13.29,30,31,32,33,34,35,36,37. Behold, the days come, when the most High will begin to deliver them that are upon the Earth. 30. v. He shall come to the astonishment of them that dwell on the Earth. 31. And one shall undertake to fight against another, one City against another, one place against another, one people against another, one Realm against another. 32. v. And the time shall be, and the Signs shall happen, and then shall my Son be declared, whom thou sawest as a man ascending. 33. v. And when all the people hear his Voice, every man shall in their own Land leave the Battle they have one against another. 34. v. And an innumerable multitude shall be gathered together, as thou sawest them, willing to come, and overcome him by fight. 36. v. But he shall stand upon the top of Mount Zion, and Zion shall come, and shall be showed to all men, being prepared and builded like as thou sawest the Hill graven without hands. 37. v. And this my Son shall rebuke the wicked Inventions of those Nations, which for their wicked Life are fallen into the Tempest.  
Now without all doubt, this fight is so termed, as jacob's Prayers were Wrestling, when he prevailed with the Angel; but these will not have such success: But when they see the glory, they will immediately leave the Battle they have one against the other, thinking to overcome the Lord by their Prayers; but than it will be too late for them; for than they must be judged according to their Deeds done in their body. For than he will lay before them all their wicked Inventions. Now it does certainly appear that this is the Battle that was to be fought, by every particular. And also this War that is now, is produced by those that are set down in Rev. 16 13. And I saw three unclean Spirits like Frogs, come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the False Prophet. 14. v. For they are the Spirits of Devils working Miracles, which goeth forth unto the Kings of the Earth, and the whole World, to gather them to the Battle of that great Day of God Almighty. 15. v. Behold I come as a Thief; blessed is he that watcheth, and keepeth his Garments, lest he walk naked, and they see his shame.  
Now this War proceedeth from the Devil, the Beast, and false Prophet; who have drawn in the Kings and Princes of the Earth with them; so as the Devil by his Unclean Spirits hath set all the World in an Uproar; as in Esdras.  
Now we are to take notice of the words of the Lord in Joel, where he saith, Joel 3.2. I will also gather all Nations, and will bring them down into the Valley of Jehoshaphat, and will plead with them there, for my People and for my Heritage Israel, whom they have scattered among the Nations, and parted my Land. Now in Scripture, as I have proved to you, all does not signify the whole; and so the word here makes out, in that the Lord saith, He will plead with them there, for his People and for his Heritage Israel, whom they have scattered, and parted his Land. Now we know, that it was but part of the Nations that was guilty of so doing, therefore just at that time there may be but that part Judged. And the words in the 12. v. makes it further so appear, for the Lord there saith, Let the Heathen be wakened, and come up to the Valley of Jehoshaphat, for there will I sit to Judge all the Heathen round about. That is, thus, All the Heathen round about, that has Israel's Land in possession, and doth Lord it over them: For those of the Heathen, that are here Judged, are all condemned; as it is clear in the two following verses. And it is Evident by other places of Scripture, they shall have a time of Torment here, before they are cast into Hell. Now in that they are all here termed Heathens, is according to that of the saying of St Paul, He is not a Jew, that is one outwardly; so they are not Christistians that only outwardly bear the Name of Christ, as Papists do; neither do they know God, which the Turks pretend to do; yet in works deny him, and Worship Mahomet. Therefore these, in the sight of God, appear as the worst of Heathens. Neither could th●se 〈◊〉 be expressed so well under any other 〈◊〉 being a multitude of incorrigible sinners, but some times comprehended under the title of Esau.  
Now by these Heathens, there is none of those Nations comprehended, which the Lord will call in at his coming, because that they are all condemned; but I hope the Almighty God hath at this time set our King amongst them, that he might be the awakener of ten thousand times ten thousand of them. And I hope every thinking Soul will consider what God is going about to do, so as to prepare for his coming. And since we have been all in great mistakes, we may the better pity and pray the one for the other, now the Time is just at hand. For this being the Exact Battle that is described, with the Earthquakes that have been in divers places, and the Cities of the Nations falling, with the continual Whirlwinds mentioned in Jeremiah 30.23,24. At the time that Israel is to be restored, God saith in the 23. v. Behold the Whirlwind of the Lord goeth forth with Fury, a continuing Whirlwind; it shall fall with pain upon the head of the Wicked. 24. The fierce Anger of the Lord shall not return, until he have done it, and until he have performed the intents of his heart; in the latter days ye shall consider it.  
And now it is these Whirlwinds of the Lord are gone forth; for War and Afflictious are by the Lord termed Winds, as in Jer. 51.1. And also the great stupidity that is at this day upon the People, according to the Word of the Lord in Isa. 29. the which is wholly directed unto the Christians, as all the following part of the Chapter, from the 4th ver. makes appear. And the Lord at this time, by weak means, making good that Promise in Daniel 12.4. But thou, O Daniel, shut up the Words, and seal the Book, even till the time of the End. Many shall run to and fro, and knowledge shall be increased.  
Now the Lord having opened his Word, whereby Knowledge may be increased; and this he hath done by weak means, that his glory might the more eminently appear, and the Work to be his own.  
And as for most of the great Judgements spoken of in the Revelations, they will be upon the Earth after the Lord comes. And as for the drying up the River Euphrates, it was never given us by Christ, or his Apostles, as a sign before his coming. Neither was the Fall of Babylon given us as a sign before the coming of the Lord. But if Babylon does fall before the coming of the Lord, it will be upon the Discovery of the great Delusions that is now made manifest; being accompanied with the Angry Face of Heaven, in the Earthquakes, and fiery Mountains that have been amongst them. But if the City, as well as the Beast, do remain till the Lord come, at which time, Dan. 7.11,12. The Beast will be destroyed, and given to the burning flame, and then the rest of the Beast, or Kings, will have their Dominion taken away; Yet their Lives will be prolonged for a Season and a Time. Then may the Kings that gave their Power to the Beast, when they become sensible of the intolerable Vengeance that they are fallen under; then may they make good that which is said in Rev. 17.16. And the Ten Horns which thou sawest upon the Beast, these shall hate the Whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.  
Now in the destruction of this City, there is no other mentioned, but them that had given their Power to the Beast. And what is faid here, and in Daniel, and what the Lord in Matth. 22.8. where he speaks concerning his Invitation to us by the Gospel, it doth not appear to be after the Lord comes, for it is said in the 5. v. They made light of it, and went their ways, one to his Farm, another to his Merchandise. 6. v. And the remnant took his Servants, and entreated them despitefully, and slew them. 7. v. But when the King heard thereof he was wrath, and sent forth his Armies, and destroyed those Murderers, and burnt up their City. Now we here have had the Call of the Gospel, and neglected it. But it has, and is the Roman Power, that does take the Servants of Christ, and use them despitefully, and slay them; for which it is said, that the King sent his Armies, and destroyed those Murderers, and burnt up their City. Now the Murderers being said to be destroyed when the City is burnt up, whereby it doth more clearly appear to be after the Lord comes. And the Lord hath informed us of this City by St. John, in Rev. 17. That it is mystical Babylon, as in the 5. v. And upon her forehead was a Name written, Mystery, Babylon the great, the Mother of Harlots, and abominations of the Earth. Here the Lord mentions this City under the Name of a Woman. And in the following verse it is said. And I saw the Woman Drunk with the Blood of the Saints, and with the Blood of the Martyrs of Jesus, and when I saw her I wondered with great admiration. And in Rev. 18.1. I saw an angel come down from Heaven. 2. And he cried mightily with a strong Voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of Devils, and the hold of every foul Spirit, and a cage of every unclean and hateful bird. This being the same, as Isaiah saith in Isa. 34.10. and so to the end. And in the forementioned Chapter of the Revelations. 3. v. For all Nations have drunk of the wine of the wrath of her Fornication, and the Kings of the Earth have committed fornication with her. And in the 4. v. And I heard another voice from Heaven, saying, come out of her my People, that ye be not partakers of her sins, and that ye receive not of her plagues. 5. v. For her sins have reached unto Heaven, and God hath remembered her iniquity. 6. v. Reward her even as she rewarded you, and double unto her double, according to her works, in the cup which she hath filled, fill to her double. 7. v. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her, for she saith in her heart, I sit a Queen, and am no Widow, and shall see no sorrow. 8. v. Therefore shall her Plagues come in one day, Death, and Mourning, and Famine, and she shall be utterly burnt with fire; for strong is the Lord God who judgeth her. Now that we might not be mistaken, as to the City, her Merchandise makes it clearly out, where it is said in Rev. 18.13,17,18. She makes Merchandise of the Souls of men. And in the 17. c. by the Angel's words we are fully assured which this City is. For in the 18. v. he saith, The Woman which thou sawest, is the great City, which reigneth over the Kings of the Earth.  
Now by this demonstration here, it is fully made evident, that this City here mentioned is Rome, in that no City under the face of the whole Heavens, can be said to Reign over the Kings of the Earth, but Rome, and she doth, by her Pope and Cardinals, and the rest of her Crew, which are there situated. And also of this City or Woman it is said in Rev. 17.4. She was arrayed in Purple, and Scarlet Colour, and decked with Gold and Precious Stones and Pearls, having a Golden Cup in her Hand, full of Abominations, and the filth of her Fornications. This Cup being another clear proof that it is Rome that is here meant; for it is said, in the Cup is the abomination, and the filth of her Fornications: The which she sets up as a God, and Worships, and with which she commits Spiritual Fornication. And now having shown you who this City is, I leave her to her near approaching Judg.  
Now as to what is said in Zachariah, chap. 12.7. v. The Lord also shall save the Tents of Judah first, that the Glory of the House of David, and the Glory of the Inhabitants of Jerusalem, do not magnify themselves against Judah. Now the house of David came of the Tribe of Judah, and they were the Chief of that Tribe; and yet here 'tis said, that they should not magnify themselves against Judah: and therefore underneath these Words, appears there's something veiled; and the true Christians come in by the Lion of the Tribe of Judah; and therefore it does appear to be these of Judah that will ber saved first, of whom Christ saith, Two shall be in one Bed, the one shall be taken and the other left; two Women grinding at the Mill, the one shall be taken and the other left; whilst Israel, and the promised Elect, come in Multitudes. And in Zach. 12.8,9,10. verses, it is said, In that day shall the Inhabitants of Jerusalem, and he that is feeble among them at that day shall be as David, and the house of David shall be as God, as the Angel of the Lord before them. 9 v. And it shall come to pass in that day, that I will seek to destroy all the Nations that come against Jerusalem. 10. v. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of Grace and Supplications, and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only Son, and shall be in bitterness for him, as one that is in bitterness for his first born. Here in these verses the Lord tells us, that at the restoration of Jerusalem, the weak Saint shall be as the house of David, and the house of David shall be as God. That is, as David was King over them, so will Christ the Lord, who is as God. And then shall they see him whom they have pierced. As also it is said in Rev. 1.7. Behold he cometh with the Clouds, and every eye shall see him; and they also which pierced him, and all the Kindred's of the Earth shall wail because of him. Now it will be when the Lord comes in the Clouds of Heaven, that they shall see him whom they have pierced. And the people shall mourn apart, as in Zach. 12.12. The land shall mourn, every Family apart, the Family of the house of David apart, and their wives apart, the Family of the house of Nathan apart, and their wives apart. 13. v. The Family of the house of Levy apart, and their wives apart, the Family of Shinei apart, and their wives apart, all the Families that remain, every Family apart, and their wives apart. Here we see there is no mention made of the Mourning of them of Juda, which is spoken of in the 7. v. by which it does more plainly appear to be the true Christians, they coming in by the Lion of the Tribe of Judah.  
And it is said in Esdras 5.8. There shall be a confusion also in many places, and fire shall be oft sent out again. Which Word of the Lord is made good, by the often repeated fires that he has lately sent out of Mount Aetna, and Vesivius. And it is now according to what is said in Esdras 5.12. At the same time shall men hope, and nothing obtain; they shall labour, but their ways shall not prosper. And also it is said in Esdras 6.24. At that time shall Friends fight one against another like Enemies, and the Earth shall stand in fear with those that dwell therein; the Springs of the Fountains shall stand still, and in three hours they shall not run.  
Now whereas it is said the Earth shall stand in fear with those that dwell therein. Which Earth, is the Earth of people, which stands in fear of those Armies which are amongst them. And as for the Springs of the Fountains standing still, they did so at Taurmins, and thereabouts, in the year 1694. And also the Springs of Water were stopped for some time in Jamaica, in the great Earthquake.  
This Book of Esdras has been laid aside, because they apprehended not the Restoration of the Jews should be at the Judgement of this World, and their Glory to be in the Renewed Heaven and Earth, at Christ's Second Coming. Although it is all along declared to be so, both in the Old and New Testament; but in some places more veiled. Now this Esdras is the same which is called Ezra, in that Book set down in the Bible before Nehemiah. For in Ezra 10th chap. the 9, 16, and 17. verses, is exactly the same with that in the first Book of Esdras, the 9th chap. 5, 6, 16, and 17. verses. As to the difference of the Name, the Prophets are not in the New Testament named as they are in the Old Testament.  
Now since the Signs are come which the Lord hath given us to prepare our Hearts for him, that thereby we may be continually upon our Watch, longing and waiting for his coming, and that we may be found of him in peace, and not of the Tares that are said in the Parible to be bound in bundles, and cast into the Fire of Hell. I shall now here speak of the new Jerusalem, which is spoken of in Rev. 21.1. wherein St. John saith, He saw a new Heaven, and a new Earth: For he tells us, that the first Heaven, and the first Earth were passed away: And in the 6. c. from the 13. v. to the 17. he tells us there of Stars falling, the Heavens being rolled together; and also every Mountain and Island were moved out of their places; and the Kings of the Earth, and the great men; the Rich Men, the chief Captains, the mighty men, every bound man, and every free man hid themselves in Dens and Rocks of the Mountains; and said to the Rocks and Mountains, fall on us, and hid us from the face of him that sitteth on the Throne, and from the wrath of the Lamb, for the great day of his wrath is come, and who shall be able to stand. I shall not here enlarge upon it, because I have already proved it unto you, what are the Heavens that will be rolled together, whilst the Kings of the Earth, for some time remain upon the Earth, to be ruled with a rod of Iron, till dashed to pieces like a Potter's Vessel. That is, those wicked Kings that have been the Afflictors of the Servants of Christ, and so continue without repentance until the Lord comes. Here we may see that the writings of this Book by this place and others, has been very much misplaced, in that they have set down the great day of the Wrath of the Lamb, and the destruction of the World, before the rice of the Beast. And in the 14. chap. from the 15. v. to the 20. it treats of the Earth being Reaped, and also the Vine of the Earth being reaped, was cast into the Wine-press of the wrath of God, which Wine-press was trod without the City. Thus the Earth, with the Vine of the Earth being reaped, are the Heavens and Earth, which are said to pass away. And in the 20. v. it is said, the Wine-press is trod without the City. And in Rev. 22.14,15. it is said, Blessed are they that do his Commandments, that they may have right to the tree of Life, and may enter in through the Gates into the City. For without are Dogs, and sorcerers, and Whoremongers, and Murderers, and Idolaters, and whosoever loveth and maketh a lie.  
This City here mentioned, being the City spoken of in the 14. c. at the 20. v. Where the Wine-press is said to be trod without the City. And the 14. chap. is much misplaced, by reason it is set before the Fall of Babylon. And also the two last Chapters are misplaced, which treats of the New Jerusalem, in that they have placed them beyond the final and last Judgement. For this New Jerusalem being the City, without which the Wine-press was trod. And without which were Dogs, and Sorcerers. Now had this City been after the final Judgement; it would not have been said, without were whoremongers, and Idolaters, Sorcerers, and the like; for such being in Hell, have then no such term; for than they are put out of a Capacity of being such any longer. And had this City been in Heaven, as some would have it, when the Wine-press is trod, it must have taken up the whole confine of the Heavens, or otherwise the Wine-press of God's wrath would appear to be trod in the Heavens without the City: But this being too great an absurdity, St. John, to end all Controversy, saith in Rev. 2. He saw the New Jerusalem coming down from God out of Heaven. And in the first verse he saith, I saw a New Heaven, and a New Earth: for the first Heaven and the first Earth were passed away, and there was no more Sea. The New Heavens, and the New Earth, is as I before shown you. The New Powers and New People, in whom dwelleth Righteousness. As Christ and his raised Saints, the New Heaven, and his Elect, the New Earth. Now whereas he saith there was no more Sea. And St. Judas terms the wicked, The Raging Waves of the Sea, foaming out their own shame. And where the Destruction of Babylon is spoken of the Multitude that came against her, is said to be the Sea, Jer. 51.42. The Sea is come up upon Babylon, she is covered with the multitude of the Waves thereof. Now the Sea has a prevailing Power; therefore the Sea spoken of in Revelations, which shall be no more, is, that the wicked shall then have no more prevailing Power. For although the Devil does gather together, after the thousand Years, his Gog and Magog; yet it will be to their utter Destruction. And the Lord spenking in Isa. 57.20,21. of Israel's Peace and Healing, and of the Wicked World's Destruction, as in the 20. v. But the wicked are like the troubled Sea, when it cannot rest, whose waters cast up mire and dirt. There is no Peace, saith my God, to the Wicked. Here the wicked are said, in the day of their Destruction, to be like the troubled Sea. And at the time when Israel shall be delivered from under the Power of all his Enemies, it is said, Psal. 68.22. The Lord saith, I will bring again from Basham, I will bring my People again from the depths of the Sea. Here we see that the wicked are the depths of the Sea; from which God will bring his People from under their Power. And the wicked as a Sea shall never more prevail. And it is said, Jer. 33.23,24. Thy tackle are loosed, they could not well strengthen their Mast, they could not spread the Sail. Then is the Prey of a great spoil divided, the lame take the prey. The Inhabitants shall not say, I am sick, the people that dwell therein shall be forgiven their Iniquity. When the Lord comes, than the wicked can neither spread their Sail, nor strengthen their Mast. Then will the prey of a great spoil be divided, then will the lame take the prey. That is, the Afflicted People of Israel. And at that time the Inhabitants shall not say, I am sick.  
And whereas St. John saith, Rev. 21.2,3,4. And I John saw the Holy City, New Jerusalem, coming down from God out of Heaven, prepared, as a Bride adorned for her Husband. And I heard a great Voice out of Heaven, saying, behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his People, and God himself shall be with them, and be their God. And God shall wipe away all Tears from their Eyes, and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain, for the former things are passed away.  
And the Lord saith, Rev. 3.12. Him that overcometh will I make a pillar in the Temple of my God; and he shall go no more out; and I will write upon him the Name of my God, and the Name of the City of my God, which is the New Jerusalem, which cometh down out of Heaven from my God; and I will write upon him my New Name.  
Here the Lord, as well as St. John, saith, the New Jerusalem comes down out of Heaven from God. Now as to what this City is, that comes down out of Heaven from God, it does plainly appear to be the whole Church triumphant; for St. John saith, it is this City, the New Jerdsalem, which he saw prepared as a Bride adorned for her Husband. Then it cannot be any outward glorious Fabric which the Lord is said to espouse, or is fit to be the Lamb's Wife. But the Lord has promised to espouse his Church to himself at the great Wedding-Supper. For as yet the Souls are said to be under the Altar; and therefore not yet made Partakers of the Glory that shall be revealed. But at the Last Trumpet, when the Dead shall be raised incorruptible, and the Bodies of the Saints again to them reunited, and those that have been the Lord's Witnesses, mentioned in the Revelations, with them caught up in the Clouds to meet the Lord in Air. And then as it is said; God shall wipe away all tears from their Eyes, and then there shall be with them no more Death, neither sorrow, nor crying. And by the promised new Covenant Israel will then fall little short of this, when the Lord hath taken away their sins, and so secured them in himself, as they shall never more sin against him. For although afterward they shall know a temporal Death. Yet the Lord in John 11.26. John 6.50. Terms that not a dying. And Revelations 19.11. It is there declared how the Lord shall come. For St. John saith, R●v. 19.11,14. That he saw Heaven opened, and behold a white horse, and he that sat upon him was called faithful and true, and in righteousness he doth Judge and make war. 14. And the Armies which were in Heaven followed him upon white horses, clothed in fine Linen, white and clean. By which we see these Armies here spoken of, come out of Heaven. And St. John in the 14 Chap. 14. v. Doth open to us, what these white horses are. For he there saith, Rev. 14.14. He beheld a white Cloud, and upon the Cloud one sat like unto the Son of Man, having on his head a Golden Crown, and in his hand a sharp sickle. You see here that the white horses are white Clouds, and that the Lord will come in the Clouds of Heaven, as was declared by the Angels, in Acts 1.11. And the Lord also told his Disciples, John 14.2. In my father's house are many mansions, if it were not so I would have told you, I go to prepare a place for you. 3. And if I go and prepare a place for you, I will come again and receive you unto myself. Now without doubt in the Clouds, there will be Receptacles of Glorious mansions for the Lord and his chief raised Saints and Angels. And St. John saith, Rev. 21.9. There came unto him an Angel and talked with him, Saying, come up hither, and I will show the bride the lambs wife. 10. And he carried me away in the Spirit to a great and high Mountain, and shown me that great City, the Holy Jerusalem, descending out of Heaven from God. Here he does not say, that it did descend down upon the Earth. Neither in the same Chap. at the 2. v. He doth but say, he saw it coming down from God out of Heaven, but he did not say that he saw i● upon the Earth. And as to what the Lord saith, Rev. 3.12. Where he speaking of the New Jerusalem, which cometh down out of Heaven from my God. By these places we see there is no mention made of its being seated upon the Earth. But it is certain that it will come down out of Heaven. And the Psalmist speaking of Christ Glorious Kingdom in the Psalm 68.33,34,35. To him that rideth upon the Heavens of Heavens, which were of old, Lo, He doth send forth his voice, and that a mighty voice. 34. Ascribe the strength unto our God, his excellency is over Israel, and his strength is in the Clouds. 35. O God, thou art terrible out of thy Holy places. The God of Israel is he that giveth strength and power unto his people, blessed be God. Here we see the strength and Glory of the Lord in the time of his Kidgdom, is said to be in the Clouds. The which is plain, there is something more comprehended in it, than we have hitherto apprehended. The which Isaiah doth fully make appear in Isa. 4.4,5,6. When the Lord shall have washed away the filth of the Daughters of Zion, and shall have purged the Blood of Jerusalem from the midst thereof, by the Spirit of Judgement, and by the Spirit of burning. And the Lord will create upon every dwelling place of Mount Zion, and upon all her Assembles a Cloud, and smoke by day, and the shining of a flaming Fire by night, for upon all the glory shall be a defence. And there shall be a Tabernacle for a shadow in the day time from the Heat, and for a place of refuge, and for a Covert from the Storm, and from the Rain.  
In the first of these Verses, the Prophet tells us, when this Glory shall be Revealed, which will be at the time when the Lord shall have washed away the filth of the Daughter of Zion by the Spirit of Judgement, and by the Spirit of burning. This appears to be the Baptism St. John speaks of, where he saith, Mat. 3.11,12. He that cometh after me, is mightier than I whose shoes I am not worthy to bear, he shall baptise you with the Holy Ghost, and with Fire. Whose fan is in his hand, and he will throughly purge his Floor, and gather his Wheat into his Garner, but he will burn up the Chaff with unqueuchable Fire.  
Now it is said that Christ Baptised none; but after his Ascension, the Disciples were Baptised with the Holy Ghost: But then Christ did not gather his Wheat into his Garner, neither then did he burn up the Chaff with unquenchable Fire; therefore this has a more special reference to the Lords second coming, at which time he will throughly purge his Floor, and gather his Wheat into his Garner; and than it is that he will burn up the Chaff with unquenchable Fire. And whereas the Prophet saith, Isa. 4.5,6. That the Lord will Create upon every dwelling place of Mount Zion, and upon all her assemblies, a cloud and smoke by day, and the shining of a flaming Fire by Night. These words does not only take in the dwelling Places of Mount Zion, but all her Assemblies, the which comprehends all Israel; whose Dominions, accoring Scripture, is larger than whatever they have yet had in possession, over which this glorious cloud here spoken of will be extended; which does fully appear to be the Tabernacle spoken of in Heb. 8.2. Which the Lord shall pitch, and not man. According to which Isaiah saith in the 6. v. And there shall be a Tabernacle for a shadow in the day time from the Heat, and for a place of refuge, and for a covert from the Storm and from the Rain.  
Now the Cloud that Isaiah speaks of, being like unto flaming Fire, and I cannot conceive that there could be a more fit resemblance, than Gold that is like to clear Glass, to the appearance of flaming Fire. And it is said, Rev. 21.18. The City was pure Gold, like unto clear Glass. And in the 21. v. And the Street of the City was pure Gold, as it were transparent Glass. Now Isaiah saith in the 4. c. at the 6. v. That the Tabernacle should be a shadow from the Heat, and a place of Refuge and a Covert from the Storm, and from the Rain; Under which the Elect will be secured from the Judgements that will be poured upon the Earth after the Lord comes.  
Here you see in this, Rev 21. he saith that the Street of the City was pure Gold, like to Transparent Glass. And here by this one street he comprehends the Pavement of the whole City; the which being over the Heads of the Children of Israel, will appear, though of the Colour of Gold, yet it is said to be so clear, as to look like Transparent Glass, so that Israel, underneath this Tabernacle, may all see the Glory that is there Revealed. And in Isa. 60.1. Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.  
Now the City that St. John speaks of in the 21 c. 2. v. He therein comprehends the raised Saints; but herein the same chap. at the 18. and 21. v. he there speaks of the outward fabric, or glorious Mansion; for in Scripture the People are termed a City, as well as a material Building is so termed. And St. John saith, in the forementioned Chapter, after he had related the coming down of the City; He than speaks of the Glory of the same, Rev. 21.11. Having the glory of God, and her light was like a stone, most precious, even like a Jasper, clear as Crystal; 12. And had a Wall great and high, and had twelve Gates, and at the Gates twelve Angels, and names written thereon, which are the Names of the twelve Tribes of the Children of Israel. And St. John saith, c. 21. 15. v. And he that talked with me, had a Golden Reed to measure the City, and the gates thereof, and the Wall thereof. 16. And the City lieth four square, and the length is as large as the breadth, and he measured the City with the Reed, twelve thousand furlongs, the length, and the breadth and the height of it are equal.  
Now we see by the large extent of this City, which according to account of eight furlongs to a Mile, to be fifteen hundred Miles; not only in length, but that the breadth and height thereof are equal; this being the Tabernacle which the Lord shall pitch, and not Man; and then will the Lord make good his Promise to Israel, that there shall be a Tabernacle for a shadow in the day time, from the heat, and for a place of Refuge, and for a covert from the storm and from the rain. And in Isaiah it is said, Isa. 60.1.2. Arise, shine, for thy light is come, and the Glory of the Lord is risen upon thee. For behold, darkness shall cover the Earth, and gross darkness the People, but the Lord shall rise upon thee, and his Glory shall be seen upon thee. For as the Lord is said in Numb. 14.14. to be over Israel in a Cloudy Pillar, when he delivered them out of Egypt, which was but a Figure of the great deliverance to come, at which time the Lord will be in the Clouds, and his Spouse, his chief raised Saints with him. This Tabernacle, Covert or City, is said to be twelve thousand furlongs, not only in length and breadth, but the same in height, by which it does appear, that the top thereof may reach to Heaven, and that the Heavens may remain open above it, as it was when it descended, until this Glory that shall be Revealed, be drawn up again, and that the Throne of God, in the highest Heavens, may be placed over Mount Zion: That as it is said in Gen. 28.12. That the Ladder which Jacob saw set upon the Earth, the top of which reached to Heaven, and that the Angels of God did ascend and descend upon it, and the Lord God stood above it: By which it doth appear that this Ladder will prove the white Clouds, and that the Top of them will reach to Heaven, whilst one part of them may extend so low as Mount Zion, and these appear to be the Ladder upon which the Angels ascended and descended upon the Son of Man, as the Lord saith, John 1.51. Hereafter ye shall see Heaven open, and the Angels of God ascending and descending upon the Son of Man. The which words of the Lord, in saying, that you shall see the Heaven's open, doth seem to signify the continuance of their remaining open for some time. And St. John saith, Rev. 21 22. He saw no Temple in this City, which came down from Heaven, for the Lord God Almighty, and the Lamb are the Temple of it. 23. And the City had no need of the Son, neither of the Moon to shine in it, for the Glory of God did lighten it, and the lamb is the Light thereof. Now, if the Heavens be open over this City, and the Throne of God just above it, as it is said of the Ladder, God stood at the top of it, then must the Glory of God enlighten this City, as well as the Lamb is the light thereof. And according to all these places of Scripture it doth so appear to be, neither can it properly be said, that there is a distinction of Glory between the Father and the Son, for Christ saith to the Father in John 17.5. Glorify thou me with thine own self, with the Glory which I had with thee before the World was. Therefore, where the Glory of the Son is, there is the Glory of the Father also. And St. John speaking of the Angel, saith, Rev. 22.1. He shown me a pure River of water of Life, clear as Crystal, proceeding out of the Throne of God, and of the Lamb. Now we read nothing of the Holy Ghost, but whereas it is said, This River proceeded out of the Throne of God, and of the Lamb, and it is said of the Spirit to proceed from the Father and the Son; and the Lord termeth the Holy Spirit to Water, in John 4.14. But whosoever drinketh of the Water that I shall give him, shall never thirst, but the Water that I shall give him, shall be in him a well of Water, springing up into everlasting life. And the Lord farther saith in John 7.38. He that believeth on me, as the Scripture hath said, out of his Belly shall flow Rivers of Living Water. 39 But this spoke the Lord of the Spirit, which they that believe on him should receive. And in Isa. 44.3. God saith, I will pour Water upon him that is thirsty, and floods upon the dry ground, I will pour my Spirit upon thy Seed, and my blessing upon thy Offspring. And in Psal. 46.4. There is a River, the streams thereof shall make glad the City of the most High. Therefore this River here spoken of, the which proceedeth from the Throne of God, and of the Lamb, must be meant of the Spirit. And it is said of this Heavenly City, Rev. 22.3. There shall be no more Curse, but the Throne of God and of the Lamb shall be in it. 4. And they shall see his Face, and his Name shall be in their foreheads.  
These words show that the Saints will always be about the Throne, both in the time that is to come, and also in Eternity. And to what Isaiah saith in the 60. c. which treats of the Heavenly Jerusalem, and also of the new Earthly one. For it is there said, the Lord shall rise upon thee. 3. v. And the Gentiles shall come to thy light, and Kings to the brightness of thy rising. By which it does appear, that the Gentiles and Kings, that is, as many of them as have had an interest in Christ, and are departed this World, shall come to the brightness of their Rising or Glory; the which is in the Jerusalem, which comes down from Heaven. And from the 4. v. of the same Chap. to the 18. it treats of them that are to be called in with the Jews, at the second coming of the Lord. But it is said, 9 v. Surely the Isles shall wait for me. Now this waiting could not be at Christ's first coming, for then the Isles had no knowledge of the Lord, and therefore could not be said to wait for him they knew not. And in the 19 and 20. verses of this 60. chap. speaking of the Heavenly Jerusalem, where it is said, The Sun shall be no more thy light by day, neither for brightness shall the Moon give light unto thee, but the Lord shall be unto thee an everlasting light, and thy God the Glory. 20. Thy Son shall no more go down, neither shall thy Moon withdraw itself, for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended. And in the 21. v. it speaks of the People of Israel: Thy People shall be all righteous, they shall inherit the Land for ever, the branch of my planting, the work of my hands, that I may be glorified. 22. v. A little one shall become a thousand, and a small one a strong Nation, I the Lord will hasten it in his time.  
Here the Prophet speaks of the People of Israel, who in a more peculiar manner belongeth to this City, that they should be all righteous, and that they shall Inherit the Land for ever; and that they should multiply therein and increase, and that this should be in its time, which will be at the Restitution of all things; and then will there be a new Earthly Jerusalem, built upon her own heap, as Jer. 30.18. And then as the Lord saith Isa. 54.12. I will make thy windows of Agates, and thy Gates of Carbuncles, and all thy Borders of pleasant Stones: According to this, Tobit saith, 13. c. 15. v. Let my Soul bless God the great King. 16. For Jerusalem shall be built up with Saphires, and Emeralds, and Precious Stones, thy Walls and Towers and Battlements, with pure Gold. 17. And the streets of Jerusalem shall be Paved with Beril, and Carhuucle, and Stones of Ophir. 18. And all her streets shall say, Alleluja, and they shall praise him, saying, blessed be God which hath extolled it for ever. Now in this Earthly Jerusalem there is said to be a Temple, as in Ezek. 47.1. Where the waters are said to come from under the Threshold. Now when the Lord cometh to Judge the world and to deliver Israel, then will his Elect be gathered to the Holy Land: And it is said in Isa. 32.19. When it shall hail, coming down on the Forest, the City shall be low in a low place. Here the People is termed the City, according to that in Isa. 62.12. where Israel is treated, A City sought out and not forsaken. This Hail is the horrible Tempest spoken of, Psal. 11.6. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest shall be the portion of their Cup.  
Now although the Wicked are for some time left upon the Earth after the Lord comes, to receive the Punishments the Lord has appointed them upon the Earth, and to behold the Glory of the Saints, as it is said, Psal. 112.10. The wicked shall see it, and be grieved, he shall gnash with his Teeth, and melt away, the desire of the wicked shall perish.  
Thus, after the Wicked have received part of their Punishment here, this forementioned horrible Tempest will sweep away all the refuge of Lies; as in Isa. 28.17. and in the 29. c. 20,21. v. It is said, The terrible one is brought to nought, and the Scorner is consumed, and all that watch for iniquity are cut off. That make a man a● offender for a word, and lay a snare for him that reproveth in the Gate, and turn aside the just for a thing of naught. And it is said, Mal. 4.1. For behold, the day cometh that shall burn as an Oven, all the proud, yea, and all that do wicked shall he stubble, and the day that cometh shall burn them up, saith the Lord of Hosts, and it shall leave them neither root nor branch. 2. But unto them that fear my Name shall the Sun of Righteousness arise with healing in his Wings, and ye shall go forth, and grow up as Calves of the stall.  
Now in the time of the utter Destruction, as I have showed you, then will the City be low in a low place, as in Isa. 32.19. When it shall Hail, coming down on the Forest, and the City shall be low in a low place. Which City is the People, as I have elsewhere proved to you.  
Now where this place will be, the Prophet Zachary tells us, Zach. 14.3. Then shall the Lord go forth and Fight against those Nations, as when he fought in the day of Battle. 4. And his Feet shall stand in that day upon the Mount of Olives, which is before Jerusalem, on the East, and the Mount of Olives shall cleave in the midst thereof, towards the East, and toward the West, and there shall be a very great Valley, and half of the Mountain shall remove toward the North, and half toward the South. 5. And ye shall flee to the Valley of the Mountains, for the Valley of the Mountains shall reach unto Azal.  
Now here by these words it doth evidently appear, that Israel, with the rest of the Promised Elect, that will be called in at the coming of the Lord, which then also will be gathered to the Holy Land, and secured from the Judgements that will fall on the wicked, before the sweeping Tempest cometh that carrieth them all away. For when the Lord descends so far down, as his Feet to stand on Monnt Olivet, the mountain than cleaves asunder, and then it is, they fly into the Valley of the mountain. For as Noah was secured in the Ark, when the world was destroyed by the Flood: So it doth appear that the Elect will be secured in this Valley, whilst the World is destroyed by the horrible tempest of Hail, Fire, and Brimstone; then, as it is said, the City shall be low in a low place. And as concerning the Destruction of this World, Esdras saith, 2 Esd. 7.29,30,31. The World shall be turned into the old silence seven days, like as in the former Judgement, so that no man shall remain. And after seven days, the World that yet awaketh not, shall be raised up, and that shall die that is corrupt.  
Now whereas it is said that the world shall be turned into silence seven days, like as the former Judgements, by which it doth appear, that as by the former judgements of the Rains from Heaven, and with the Fountains of the great Deep, being broken up from beneath, by which the old World became silent; and at the Destruction of this World, by the words it doth appear, that this will remain silent for seven days, as the old World did for many more; for the Waters did continue upon the Earth for some considerable time. Now, whereas it is said that no man should remain; the which words may be taken in a twofold sense.  
First, That no man of this wicked World shall remain.  
The second is, That the Elect fleeing into Mount Olivet, may there sleep, whilst the Earth is destroyed, and again renewed to that perfection, as it was in the first Creation, and Canaan made like to Eden the Garden of God. And after the world has lain waist, God can renew it by the Eighth; and our Sabbath being on the eighth day, it doth thereby seem to signify as much; and the blessing was not given to the name of the Seventh day, but to the Sabbath Day. And although those that are chosen for the Glorious Tabernacle, are said to be changed in the twinkling of an Eye, and so caught up in the Clouds; but Israel, and the other Elect have no such sudden Change; and therefore it doth likely appear these may have their Earthly infirm Bodies Renewed at that time, as the Earth is, and their heart so changed, as it is said in Esdras, to another meaning; the which is according to the word of the Lord, in Rev. 21.5. And he that sat upon the Throne, said, behold I make all things new; and he said unto me, write, for these words are true and faithful. Here we see that the Lord will make all things New: Now as some of the Chapters in Revelations are misplaced; So some of the Verses of this Chapter in Esdras do certainly appear to be misplaced, because the World is said to be destroyed, and the Dead Raised, before the most high is said to sit upon the Throne of Judgement. Now after this World is thus Renewed, and Restored, and Jerusalem again Built, then as it is said in Zach. 14.11. And men shall dwell in it, and there shall be no more utter destruction, but Jerusalem shall be safely inhabited.  
Now, in that the Lord saith, there will be no more utter destruction there, whereby it doth appear, that there will be some destroyed, but not an utter Destruction, for after the thousand years the Gog and Magag will come up against Jerusalem, which company will be all destroyed.  
I have given a more full Account of this Gog and Magog, where I have spoken of the very, or special Elect, and therefore shall not here further enlarge upon it.  
A Prophecy of Luther 's which is wonderfully remarkable; and also it is worded according to the Scripture Stile.  
LVther began to Preach the Gospel of Christ, and to fall off from the Pope in the year 1515, and he Lived and Preached till 1546. and in the time of his Preaching (the year is not set down) he did assure them, before two hundred years be expired (if not sooner by the coming of the dreadful day of Judgement, they be consumed) that all their abominable Blasphemies, Idolatries, and damnable Religion, will utterly be extirminated and destroyed.  
And on the contrary, we (who for the sake of professing God's Holy word in truth, are tormented, terrified, banished, imprisoned and slain here on Earth by that man of Sin and God's Enemies, the Antichrist and Pope of Rome) at the last day with unspeakable comfort, shall enjoy and take possession of the Fruits of our assured hopes, namely, everlasting Consolation Joy and Salvation.  
This saying of Luther's was before the former, by reason he mentions that the Gospel was not at that time Preached in England, when he spoke this as followeth.  
Ah, Loving God (said Luther) come once; I wait continually for that day, when Early in the morning (in the Spring, the day and the night are alike long) I see a very clear Morning Red. For these are my Cogitations (whereof I purpose also to Preach) that swiftly out of the morning red, will come a black thick Cloud, out of which will issue three flakes of Lightning; afterwards there will come a clap, and in a moment will strike all on a heap, Heaven and Earth. The Name of the Lord be praised who hath taught us to sigh and yearn after that day, indeed we ought to desire the speedy approach thereof.  
When the Turk (said Luther) beginneth a little to decline, then certainly the last day will come; for than it must needs be, of the necessity of the Scripture, the loving Lord will come, as the Scripture saith; and when I come, I will move Heaven and Earth, and then shall come the desire of all Nations.  
At the last there will be great Alteration and Commotion, for then all the Elements shall be melted to Ashes, the whole World shall be made a vast lump again, as in the Beginning; then there shall be a New Heaven and Earth, and we shall be changed; but the Devil shall remain as he is, for he hath nothing of the Elements, as St. Paul showeth, who had great Revelations. But I hope, seeing the Gospel in such sort is contemned, that the last day is not far, two hundred years hence God's word will decrease again and fall, and there will be a great darkness, for want of upright, faithful Servants of the Word, as then the whole World will be wild and Epicurish, and then the Voice will come and sound, behold the Bridegroom cometh.  
Now whereas Luther saith, strike all on an heap, Heaven and Earth: Here he speaketh in the Scripture way of speaking, terming the Powers and People, to the Heavens and Earth, for a great State of Power and People, is termed Heavens and an Earth, as I have before showed you in several places: As the old Babylon was so termed, when at the Destruction thereof, it was said that the Heavens and earth were removed out of their places; and this Romish Babylonian Power, is also by the word, said to be the Heavens and Earth. And here he says they are to be struck on an Heap: That is, thrown down, like an heap of Rubbish, without any distinction of their Honour and Dignity, till the Judgement of the Lord destroys them all; and in that he terms it the last day, his meaning is the last day of the Power of this World.  
And as to the coming of Christ, Luther hath given us for a certain sign the Turks declining, the which is already come to pass, and then it is, he saith, will be the last day, of the Power of this wicked World; for then Christ will come: But when all the wicked are to be destroyed from off the Earth, than he saith, there will be great Alterations and Commotions, so as the Elements will be burnt to Ashes; and then will the Earth of People, with the material Earth, lie as a vast lump again, as in the beginning, as in Esdras it is said, Seven days; and then the renewed Heavens and Earth will appear more Glorious, for then the Heavens and Earth will be renewed to that Perfection as 'twas in the first Creation; then shall some that sleep in the dust awake, as it's said in Daniel and Esdras, for all that are raised, do not Rise to the Glorious Tabernacle; of whom Ezekiel speaks of, when he saith, they shall sleep in the Woods, which is like unto that of Adam in Paradise. Now the Elements that are here said to be burnt to Ashes, are the Elements of Man's Body, and this by his own way of expressing of it, is made clearly Evident, in that he saith, the Devil shall remain as he is, because he hath nothing of the Elements in him. These forementioned Elements, are the Elements St. Peter speaks of, which shall melt with fervent Heat: And of whom the Psalmist saith, They shall melt as the Fat of Lambs, even with smoke shall they consume away. But as for the material Heavens, Air, Sea and Earth, in the Bowels of which is enclosed Hell: And for us to think that these shall be burnt to Ashes, is altogether repugnant to Scripture; for God hath set the Sun, as I have already proved, as a faithful Witness in Heaven; and when the Devil is at last cast into Hell, it is said, Rev. 20. he was confined there, day and night, for ever and for ever. And also it is said of the Wise, in Dan. 12. They shall shine as the brightness of the Firmament, and they that turn many to Righteousness, shall shine as the Stars for ever and for ever.  
And it was Prophesied of Luther, by Holy Men: As first, a Learned Friar, at Eisenach, named John Hilten, who Prophesied, touching Luther's time, namely, That about the year 1516, Popedom would greatly decline, as God be praised, was through Luther fulfilled; and especially concerning Luther, and touching his Powerful Teaching and Preaching, John Huss Prophesied in the year 1415, as he was to be burned at Costnitz, who said, This day ye Rost a Goose, but one hundred years hence, ye shall hear a Swan Sing, (Huss is called a Goose, and Luther a Swan) him ye shall not be able to Rost, nor overcome; which Gloriously was made true on Luther; for in the year 1515, he began to sing, and so Powerfully Preached, and Wrought, and Fought, as since the Apostles times, none hath done the like; yet notwithstanding, in despite of the Papists (whom valiantly in open fight he Encountered) he lived many years afterwards; and in the year 1546, departed in Peace on his bed.  
Now in that God terms the Wicked to the Heavens and Earth, and the World, thereby he leaves man scope to come to Repentance, whosoever so does, they are then neither termed the Heavens nor the Earth, nor World that is here spoken of, that is to be destroyed; 〈…〉 So I hope, 〈…〉 by the breaking forth of the Light of Knowledge, of the Coming of the Lord, and by the fresh publication of the Gospel, there may be Millions of Souls brought home, so as to prepare for the coming of the Lord; so that it may be only those that have hardened themselves in all Iniquity, are to be left of God, to hardness of heart and blindness of mind; which may chief prove the Heavens, Earth and World which will be destroyed, by whom is chief included the incorigible Babilovians, or Romanists, whereas the Lord saith, Should he find Faith on the Earth. I could wish the Earth here spoken of by the Lord, did only, as will chief include those cruel Babylonians, which have acted their Cruelty to the Servants of Christ, and such as have given themselves up to wilful sin, whereby they are left of God, to hardness of Heart, and blindness of mind; but that all the rest of Mankind, and especially them that bear the outward Name of Christ, may departed from iniquity, or otherwise, they being they that will else fall underneath the severest Judgements: And that all Mankind would seek unto God, as Nineveh did; and that also all them that fear his Name, would stand in, the 'gan for the People, and so, the 〈◊〉 of People, that is to be destroyed, may be ●…minished and the servants of Christ 〈…〉 creased: So that Darkness might only fall on that Earth of People, that hath excluded themselves from his. Mercy but that the 〈…〉 mankind may keep off the Judgements 〈◊〉 against them, by their Repentance, as Nineveh did; so that the Destruction which was threatened to be in forty days, was turned to forty days of years; in which Time those who were the chief Mourners were removed by Death; and so now if we, by the fresh breaking forth of the clear light of the Gospel, with the Voice of the Bridegroom's coming, we so awake, as to prepare for it, we shall have as good success as Nineveh had, for thereby the Earth of the Wicked will be decreased, and the Servants of Christ increased.  
And in that Luther doth say, There shall be a Voice of the Bridegroom's coming, according to what the Angel said to Daniel, although not in the same words, but to the same effect, as in Dan. 12.4. But thou, O Daniel, shut up the words, and seal the Book, even to the time of the end; many shall run to and fro, and knowledge shall be-increased. This fully shows that knowledge shall be increased at the time of the end, which end is now just approaching, and knowledge breaking forth at the Coming of the Lord, thereby to make preparation for his coming; But my Soul is troubled when I think of the Words of the Lord; concerning the wilful miscarriage of the Christians, after they have Notice of his Coming; for he saith in Luke 14.17. He sent his Servants at Suppertime, to say to them which were bidden, Come, for all things are now ready. 18. v. And they all with one accord, began to make excuse, being eager after the advantage of this World. Here we see these might have came, had they not been wanting to themselves; for which the Anger of the Lord was kindled against them. And here we see by the Lord, as well as by Daniel and Luther, that there would be notice given at the end of the time, of his Coming; of which the Lord saith is just at Suppertime. And the Lord also said Dan. 12.9,10. And he said, go thy way, Daniel, for the words are closed up and sealed till the time of the end; Which plainly shows there was a Secret in it which was not to be revealed till now the end of the time. And also the Lord saith in the tenth verse, Many shall be purified and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand, but the wise shall understand. And whereas it is said, none of the wicked shall understand; that is, those that have given themselves to work iniquity, shall be left of God to hardness of heart and blindness of mind. And whereas it is said, the Wise shall understand, it is meant by them that truly fear the Lord, for the fear of the Lord is said to be the beginning of Wisdom; and these are those that shall not be in darkness at that day; but that the signs, with the opened revealed Will of God in his Word, shall now alarm them to prepare for his coming. Now between these there is a third sort, which by the Watchman's Warning, they might have the advantage of making preparation. For the Watchman is set upon the Watch-Tower to warn all: And if the Wicked Man die without Warning, although he die in his iniquity, yet his Blood will God require at the Watchman's hand, according to the Word of the Lord in Ezek. 33.6,7,8, 14,15. But if the Watchman see the sword come, and blow not the Trumpet, and the people be not warned, if the Sword come, and take any person from among them, he is taken away in his iniquity, but his blood will I require at the Watchman's hand. 7. So thou, O Son of Man, I have set thee a Watchman unto the House of Israel: therefore thou shalt hear the Word at my mouth, and warn them from me. 8. When I say unto the Wicked, O wicked man, thou shalt surely die, if thou dost not speak to warn the Wicked from his way, that wicked man shall die in his iniquity, but his blood will I require at thine hand. For the Lord saith in the 14th verse, When I say to the Wicked, thou shalt surely die, if he turn from his sin, and do that which is lawful and right, 15. v. he shall surely live, he shall not die.  
By this we also see, that if God doth say to the Wicked, thou shalt surely die, yet that threatening was of force, no longer than the man remained sinful. But as for those sinners, who by their continual custom in sin, God has left to hardness of heart, and blindness of mind, they cannot come to amendment of Life. And God saith, according to this, in Ezek. 33.13. When I shall say to the Righteous, that he shall surely live; if he trust to his own Righteousness, and commit iniquity, all his Righteousness shall not be remembered: but for his iniquity that he hath committed, he shall die for it. According to this is the Words of Christ, in the Gospel, where he saith, He that believeth in me shall be saved; the which Words includes no longer than they so continue believing; which belief must be a practical belief; the which is, to believe in Christ and his Word, so as to live in Obedience thereunto; for it is said, Without Holiness no man shall see the Lord. And between Holiness and Righteousness it is hard to make a distinction: But as to what the Lord saith, John 5.24. was spoken for the time to come, when God shall have committed all Judgement to the Son, for which time this was spoken; that is, those that then shall be found believers, are then passed from Death to Life, so as they shall never come into condemnation. And as for the Sheep, that so securely stand, of whom Christ saith, none can pluck them out of my Father's Hand, is spoken of those that are Christ's standing Witnesses through the World; they being those very Elect of whom Christ said, it was impossible to deceive; and of whom it is said in the Revelations, they follow the Lamb wheresoever he goeth. This being clearly proved where I have spoken of the very Elect, I do but here mention it, that thereby we may know, that we do not so securely stand; but as St. Paul saith in Hebrews, We, like Israel, having a Promise of entering into life, should take heed lest any of us should fall short of entering into that promised Rest; therefore he advises us to make our Calling and Election sure; and Christ also invites sinners to come to Repentance; and if we are not wanting to ourselves, Christ will not be wanting to us; And by the Watchman's Warning, there may be great part of the people saved from the near approaching danger, by what God saith in Ezekiel; for there is but few Soldiers, but when they have the warning given them, but they will seek to deliver themselves; and God saith in Ezekiel 33.5. He that taketh warning shall deliver his Soul. Methinks this promise should make us with life and vigour laborious to gain life for our souls, so as we may be delivered from the near approaching danger; for that we are in the time in which the Lord will come is certain. The which time will be, according to that of the Children of Israel, with signs and wonders; the which we have seen what the Lord foretold should be before his coming.  
And now with the Prophet Daniel's Vision made good to us, so that knowledge shall be increased by the unsealing of the Book, at the now time of the end; the which will occasion great running to and fro, so as knowledge may be increased, to prepare for the coming of the Lord, according to which, the Lord saith in Luke 14.17. That he sent forth his Servants at supper time, to say to them that are bidden, come, for all things are now ready. The which gives us also certain information that Light should break forth, as thereby warning should be given for preparation to be made for the coming of the Lord to Judge the World, and give rewards to the Righteous; the Old World had by Noah, warning given them, whom the Scripture terms, a Preacher of Righteousness; but because they would not believe and amend, therefore they were destroyed. And the Lord saith in Mat. 25.6. At midnight there was a cry made, behold the Bridegroom cometh, go ye out to meet him. Which shows in midst of the Night of darkness, as to the coming of the Lord, that light will break forth, so as the cry of the Voice of his Ministers may be heard, to warn the People for to prepare to meet the Bridegroom; yet upon the Wicked unbelieving World it will come as a Thief in the Night: And also, as to the Day and Hour, no man knoweth. Now whereas God saith in Isaiah, That that day shall come as a snare upon all flesh. Yet as I have already proved, the word, all, in Scripture, doth not signify the whole, but the major part. Now as to what is faid in Rev. 14.6. And I saw another Angel flying in the midst of Heaven, having the everlasting Gospel to Preach unto them that dwell on the Earth, to every Nation, Tongue and People. 7. Saying with a loud voice, fear God, give glory to him, for the hour of his Judgement is come, and worship him that made Heaven and Earth, the Sea and the Fountains of Water. This appears to be after the Lord comes in the Clouds with his Saints and Angels; and that as the Christians that were before bidden, and sent to by his Servants at Supper time, to come to his Supper; So it doth appear, that those that knew him not, may afterwards be invited by the Angel, by which means Israel, and the Promised Elect, may be brought in. For John Baptist first Preached Christ to the Jews, before he was made public to the World: Afterwards when he was made public, the Lord sent his Disciples to Preach the Gospel to the Gentiles. Now this being most agreeable to the word, and what I apprehend 'twill be; but however, the Ministers may press forward for a publication of the Gospel every where; but if they find not blessed success, to forbear, and to bestow their Labour amongst the Christians and Turks, and such as have the Knowledge of God, who must stand or fall, as their Master finds them; but as for the Jews and promised Elect, if they come not in, they will be sure to be received into Mercy after the Lord comes, as many as have not estranged themselves from God, by wicked Practices.  
Now whereas the Lord saith in Daniel 12.11. And from the time the daily Sacrifice shall be taken away, and the Abomination that maketh desolate set up, there should be a thousand, two hundred and ninety days. And in the following Verse 'tis said, Blessed is he that waiteth, and cometh to the thousand, three hundred and five and thirty days. Here is 45 days of years' difference, between this and the forementioned number; And it is said that he is blessed that waiteth, and cometh to the last Number of the Thousand, three hundred, and five and thirty days. Now this being the exact number of years Israel knew, after they were delivered out of Egypt, before they had Conquered their Enemies, so as to be settled in the Land of Canaan, for they lay forty years in the Wilderness, and five years they were Conquering their Enemies, before they peaceably settled in the Land of Canaan. Now the like time being mentioned in Daniel, whereby it doth appear, from the time of the visible signs of the Lord's Coming, till the time he comes, and also until the time that all the wicked are cut of, doth seem to be the exact number of years, because the Lord saith, he that waiteth and cometh to the five and forty days of years, beyond the forementioned Number, are said to be blessed, which Argues, by that time, all the wicked will be cut off from the Face of the Earth; for he that liveth to that time being blessed, signifies that there will be none living but what will then be blessed.  
And that we may be made partakers of this blessedness, here is a short Account of the Faith we are to believe. For Faith in Christ is to believe that he is become the Author of Eternal Salvation, to all them that obey him: And those that would be made partakers of this blessedness, must go to God, by daily and servant Prayer, and employ their Diligence in his service, Jam. 2.20,22. For Faith without works is Dead, and by works is Faith made perfect. And without Holiness, no man shall see the Lord. Heb. 12.14.  
And in Ephes. 2.3. to the 10. v. For we are his workmanship, Created in Christ Jesus unto good works, which God hath before Ordained that we should walk in them. It is of the great mercy and rich Grace of God, in that he gave the Son his Love, a ransom to make satisfaction, and Reconciliation for as many as shall come unto God by him; and therefore it is of Grace that any is saved; and we no sooner Repent and believe, if done in sincerity, but we are excepted of Christ, and then his Righteousness and good Works is imputed to us, as though we had been Created so; Notwithstanding we had been before, great sinners. But after we are received into Mercy, God hath foreordained that we should walk in good Works, which if we will not, we shall have neither part nor lot in this Portion; and the Apostle saith, It is of Faith that worketh by Love is required, and there is no such obedience as that, in which the Heart is concerned.  
A Belief.  
Now to believe in Christ for Salvation is to believe his word for it, and if we believe his word for it, we believe that Salvation is attainable according to his Word; the which we no sooner believe, but wear by his word put into his Vineyard to work therein; and then gins the Race that we are to run, and the Armour is prepared for us to put on, in which we are to maintain a continual Combat with the World, the Flesh, and the Devil; and that unto our Lives end, we must continue in, and hold out, and overcome, if we ever intent to have the Crown: For although some of these Enemies may get the Advantage at some time, yet besure keep so good a guard, that when you find any breaking in of the Enemy, go to the Lord with Submission, Contrition, and Acknowledgement, begging new Strength from him, that you may be able to Conquer these your Enemies, and that you may have grace of him, so to withstand them, as they may not break in upon you.  
And as for our saying that God is merciful, and we trust in God, yet walk according to our own imaginations, and fancies, is but to trust God to destroy us; for although God is exceeding Merciful, yet his Mercies will be distributed according as he hath declared in his word.  
And whereas the Lord saith in Luke 13.24. Strive to enter in at the state Gate, for many, I say unto you, will seek to enter in, and shall not be able. This hath a special reference to the time of the Lord's Coming to Judge the World; but what reference it hath to the present time, is to those that either strive in a false way, or else go out in their own strength, with a resolution to serve the Lord, and amend their Lives: When withal they should go to God to beg strength of him, to fulfil these their Resolutions, and also for his continual Assistance in this their Pilgrimage, and if so, he hath said, he will never leave us nor forsake us; for if we do not so, in Temptations and Afflictions, we shall fall away; for the best of men are not able, in their own strength, to grapple with the World, the Flesh, and the Devil. And for our Example, St. Peter putting too much confidence in himself, therefore so foully fell, as to deny his Master; and how often have some of us known those that have made Vows and Protestations for their amendment; but putting confidence in themselves, thinking they had Power to perform it, without seeking to God for his continual assistance, in their performance of these their Resolutions; and for want of so doing, how soon hath all these Vows and Protestations been Vanquished? But if we take to the means, and go in the way, then unto them the Lord saith, He that asketh, receiveth, and he that seeketh, findeth, and unto him that knocketh it shall be opened.  
And whereas the Lord saith, Many are called, but few are chosen. That is, after they were called, so as to be brought into the knowledge of the Truth, which afterwards, they not employing their utmost endeavour, to make their calling an Election sure, in improving the Talon that he hath given them, therefore they will not be chosen of him. All these controversal points being clearly Answered, where I spoke of Election.  
And whereas it is said, Revel. 21.7.8. He that overcometh shall inherit all things, and I will be his God, and he shall be my Son; but the fearful and unbelieving, and the abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters, and all Liars, shall have their part in the Lake which burneth with Fire and Brimstone, which is the second Death. Now whereas he here saith the fearful. That is, those that are mistrustingly fearful of the Promises, Power, or Providences of God, and therefore throw themselves out of the way of his Mercy, either by Dispair, or presumptuously running into all excess of Riot. Now as a mistrustful fear in God shall be punished with Hell Fire; so on the contrary, them that are fearful by reason of their own weakness, lest they should miscarry, they are promised by the Lord, deliverance, as in Heb. 2.15. And deliver them, who through fear of Death, were all their life time subject to bondage.  
Now, whereas God saith by Moses, Dan. 32.40. that he lives for ever. And also it is said of the material Earth, Heb. 7.14. that it abideth for ever. Yet ever cannot comprehend what is here expressed. Psal. 104.5,6. But God may sometimes use this method in speaking, as to himself, and other things, by such words as do fall short of expressing the full meaning of that is signified to us by them; because he hath a secret in his word, which nothing but Prayer, Self-Resignation, and Meditation can give us a light therein, as to the understanding of it (and as to the Prophecies, time has much explained, if we in the forementioned way consider it.) And we also are to take notice, that although ever is attributed to that which cannot be comprehended by it; yet Eternity, or Everlasting is never attributed to that which cannot reach it. But God is termed, Isa. 6.9. The Eternal God, and the Everlasting Father. And it is said, Heb. 5.9. Christ is become the Author of eternal Salvation to all them that obey him. And it is also said, Ps. 96.10. The Earth is fixed, that it cannot be moved. That is, so as to become nothing, or as not to be Earth. The whole Earth will never be turned for ever into a burning Mountain; neither will it for ever lie as a waste Chaos, but as God hath promised, it shall become a New Earth; that is, a Renewed Earth. And unto that part which God hath assigned the fire, there shall it be bounded; which is to part of the Land of the figurative Esau, of which Isaiah makes mention, Isa. 34.5,7,9,10. Now whereas it is said, in Genesis 8.21. The Lord smelled a sweet Savour, and the Lord said in his heart, I will not again curse the ground any more for man's sake, for the imagination of man's heart is evil from his Youth: Neither will I again smite any more every living thing, as I have done. While the Earth remaineth, Seedtime, and Harvest, and Cold and Heat, Summer and Winter, and Day and Night shall not cease.  
Now if God doth never more curse all the ground, neither again smite any more every living thing, as he hath done; then the Earth cannot be made a perpetual Desolation. Now whereas God saith in the following Verse, While the Earth remaineth, there should be Seedtime, and Harvest, etc. The which Forth here spoken of seems to signify the People of the Earth, or the Earth of People; that whilst the Earthly Body of Man remains, there shall be Seedtime and Harvest, and the like. And what God saith in the following Chapter, Gen. 9.11,12. doth seem to make it so appear. For he saith, I will establish my Covenant with you, neither shall all flesh be cut off any more by the Waters of a Flood, neither shall there any more be a Flood to destroy the Earth.  
Now we know, that it was not the Material Earth that was destroyed, but the Earth of People. Now in the 12th verse, God saith, I will make between me and you, and every living creature that is with you, for perpetual generations. 13. v. I do set my Bow in the Cloud, and it shall be for a Token of a Covenant between me and the Earth. Here again God terms the people of the Earth to be the Earth.  
And whereas God saith, to perpetual generations: Thereby we are given to understand, that there will be perpetually, that is, to everlasting a generation upon the Earth. And therefore God saith, Gen. 9.12,13,16. The Bow shall be in the Cloud, and I will look upon it, that I may remember the everlasting Covenant between God, and every living Creature, of all flesh that is upon the Earth. Here God has explained what was the Earth, which in the 13th verse he made a Covenant with. Which is here set down to be with every living creature of all flesh. Now for God to look on the Bow in the Cloud, to remember the Everlasting Covenant between himself and every living Creature; The which Covenant would be void, if God should destroy every living Creature of all flesh from off the Earth.  
Now whereas the Lord saith, Heaven and Earth shall pass away; that is, the Powers with the People. And whereas he saith, pass away, it argues, that it will not be a sudden moving; but that there will be a time of punishment inflicted on them here before their departure; of which David saith, Psalm 2.9. Thou shalt break them with a Rod of Iron; thou shalt dash them in pieces like a Potter's Vessel. And where Daniel speaks of the Judgement of this World, he saith, Dan. 7.12. As concerning the rest of the Beast, they had their Dominion taken away, yet their lives were prolonged for a season and a time. And the Lord saith, Rev. 2.27. He shall rule them with a Rod of Iron, as the Vessels of a Potter shall they be broken to shivers. And also it is said of the Lord, Rev. 19.15. Out of his mouth went a sharp Sword, that with it he should smite the Nations, and he shall rule them with a Rod of Iron; and he treadeth the Wine-press of the fierceness and wrath of the Almighty God.  
By all this it doth plainly appear, that there will be a time of punishment upon the Earth, when the Lord is againcome, before the Wicked are turned into Hell. And to make this further clear, it is said, Psalm 112.10. That the wicked shall gnash their Teeth, when they see the vengeance. Now St. John speaketh in the words of the Lord, as touching the Heavens and the Earth, which are at the coming of the Lord. For he saith, Rev. 21.1. The first Heavens and the first Earth are passed away. Which Heavens and Earth are the Wicked Powers, with the Wicked People.  
Now at the final and last Judgement, the Heavens and the Earth are said to fly away; the which shows a more hasty motion, and, as I apprehend, by the Heavens is meant, Israel's Sovereignty over the rest of the Nations; and by the Earth, the serviceableness of other Nations to Israel: And that at the final Judgement, that distinction may no longer continue, and so said to fly away, as not to have place found for them; For after Death is cast into Hell, there will be no more dying; and when they are become immortal, there will not be that need of serviceableness the one to the other. And not only so, but the Elementary Body of Man will then fly away, and no more place also found for it, this being according to the promise God made to Abraham, Gen. 17.8. And I will give unto thee, and to thy Seed after thee, the Land wherein thou art a Stranger, all the Land of Canaan for an everlasting possession, and I will be their God. And the like God hath sworn in Isaiah, as I have already proved, that he will give them the Land of Canaan for an everlasting possession. And in Isa. 66 22. God saith, As the New Heavens and the New Earth which I will make shall remain before me, saith the Lord, so shall your seed and your name remain.  
By all this it is clearly proved, That the and is to be Inhabited by the Seed of Jacob, 〈◊〉 everlasting, according to the Promise that ●od hath made unto them.  
But at the time of this great Revolution, 〈◊〉 it 〈◊〉 said in Dan. 12.1,2. And at that 〈◊〉 shall Michael stand up, the great Prince, ●hich standeth for the Children of thy People, and 〈◊〉 shall be a time of trouble, such as never was ●ce th●re was a Nation, even to that same time: ●nd a● what 〈◊〉 thy People shall be delivered, every 〈◊〉 that shall 〈◊〉 written in the Book. And any of ●…m th●… s●eep in the dust of the Earth, all aw●…, some to ●verbasting, Lise, and some to ●ame and everlasting conte●…pt.  
Now whereas he saith, many of them that ●eep in the dust of the Earth, shall awake. ●y these words is given us to understand, that it 〈◊〉 not all that sleep in the dust of the Earth, ●at shall then awake; but as the Saints are ●st raised to Glory, so by the foregoing words does appear also, there is some that have been ●ost notoriously wicked, shall first rise before ●e rest of the Wicked to have their everlast●g Punishment. And by what is here said, 〈◊〉 may conjecture, that the beast upon the ●rone shall not suffer more than his Predeces●s that are gone before him; but that the o●er may arise to receive the like Condemnati●…; they being the most wicked, by reason ●ey have been the Cause of destroying more ●uls, than any other men in the World besides And Luther did hold, both Pope, and Mahomet, to be comprehended under the name of the Beast. And we, reading neither in the 7th of Daniel, nor in the Revelations, of any that was cast alive into the lake of Fire, but the Beast, and the false Prophet, which makes me conjecture, there may be no other of the wicked raised at that time, but what has so sinned.  
And now according to the Word of the Lord in Daniel, there has been such a time of trouble, as never was since there has been a Nation, with Blood and Fire, and Vapour of Smoke. By which Rivers of Fire, Hell hath enlarged herself, as in Isa. 5.14. Hell hath enlarged herself, and opened her mouth without measure; and their Glory, and their multitude, and their pomp, and he that rejoiceth shall descend into it. 16. And the Lord of hosts shall be exalted in Judgement, and God that is Holy, shall be sanctified in righteousness. 17. Then shall the Lambs feed after their manner, and the waste places of the fat ones shall strangers eat.  
This is spoken for the time now a coming, by Hell's enlarging herself, and the wicked's descending into it; at which time, it is said, the Lord of Hosts shall be exalted; at which time it is also said the Lambs shall feed after their manner: Therefore this must relate to the time of the Judgement of this World, and the Restoration of all things. Now, as it is said in Daniel, There shall be such trouble, as never was since there has been a Nation. And now according to the saying of the Angel, There has been such trouble, at this time, as has not been since there has been a Nation, with the like amazing Earthquakes, which has been in several places, with the Cities of the Nations falling, with oft Eruptions of Fire, breaking forth of Hell, with the continual Wars of long standing, and neither Conquering one the other, with that great Mortality which has lately been in Palestina, and there about, to above a Million of Souls. All these things being the Signs that God and Christ hath given us, that thereby we might prepare for the Coming of the Lord, for he saith, when his Judgements are upon the Earth, let the Inhabitants of the world learn Righteousness. Now these Judgements are the Lord's continual Whirlwinds, which is spoken of in Jeremiah, That Israel and we should consider it perfectly; and we also have had the signs of Good amongst us, in token of the great Jubilee, or Sabbatism of rest, in that there was a Field of Corn in Kent, came up of itself, which has not been before since the Creation: Also with the Miraculous Cure of Mary Malliard; the which being clear signs of the great Jubilee, when all things shall grow of themselves; at which time also, it is said, the Lame shall leap as an Hart. And then after the Lord is again come, will be kept New Moons and Sabbaths, as in Isa. 66.23. and solemn Assemblies, with the Feast of Tabernacles, as in Zac. 14.17,21. and Sacrifices, but what those Sacrifices will be, we know not. And then there shall again be Altars to the Lord, as in Isa. 19.19. but whether those Altars will be more than for Offering of Incense, and sweet smelling savours is uncertain: But there was free-will-Offerings before the Law, and the like. Then will there be greatness in the Church again: But in this time Christ saith to his Disciples, He that will be chiefest among you, shall be servant to all.  
Now whereas the Lord saith in Isa. 28.8. For all tables are full of Vomit and Filthiness, so that there is no place clean. 9 Whom shall he teach Knowledge, and whom shall he make to understand Doctrine, them that are weaned from the Milk, and drawn from the breasts. 10. For Precept must be upon Precept, Precepts upon Precept, Line upon Line, Line upon Line, here a little, and there a little. 11. For with stammering Lips and another Tongue, will he speak to this People. 12. To whom he said, this is the rest wherewith ye may cause the weary to rest, and this is the tefreshing, yet they would not hear. 13. But the word of the Lord was unto them, precept upon precept, precept upon pr●…cept, line upon line, line upon line, here a little and there a little, that they might go and fall backward, and be broken, and snared and taken.  
Now whereas the Lord saith, Precept upon Precept, Line upon Line, that is, of instructions and admonitions, showing us what God re-requires of us, that we may walk in obedience thereunto. But if we regard it not, the Prophecies whereby the secret of the Word is opened, is but set down here a little and there a little. And God here tells why he hath so placed it, is because that those that will go on in their own wicked ways, may be snared, broken and taken.  
According to which it was with the Jews at the Lord's first Coming: To them he was laid in Zion as a stumbling stone, but to all them that walked in the Law of the Lord blamelessly, none of them were left to stumble thereat.  
And St. Paul saith, Phil. 3.6. Touching the righteousness which is in the Law, he was blameless. And it is said in Luke 1.6. of Zachariah and Elizabeth. They were both Righteous before God, walking in all the Commandments and Ordinances of the Lord blameless.  
Now whereas it is said they were both Righteous. That is, they were sincerely obedient to all the Commandments of God, and did not wilfully break, or neglect any, and therefore termed Righteous. For to walk in sincerity with God, is the only perfection that man in himself can attain to. And although St. Paul saith, The Law makes no Man perfect, yet walking in the Law blamelessly made them accepted. And although St. Paul saith he was ignorantly a Persecutor, yet because he walked in Integrity with God, and blamelessly in the Commandments of God, therefore he sound mercy with God; and neither Jew nor Prosylife that so did, but was brought into the Knowledge of the Lord. And whereas the young man saith, He kept the Commandments, as in Mark 10.19,20,21,22. yet the Lord told him, he lacked one thing; and bid him go sell what he had, and give to the poor; for which saying he went away sorrowful. But it is not likely, the Lord did for ever so part with him; for it is said the Lord loved him. And what the Lord here saith, as to his selling his Estate, and giving it to the Poor, was as well to instruct the Church, by reason they were not long to have inheritances there, the which all the Church followed, after the Crucifixion of the Lord. And St. Paul saith in Acts 13.26. Men and Brethren, Children of the Stock of Abraham, and whosoever among you feareth God, to you is the word of this Salvation sent. By which it is clear, that none was left of God to blindness of Mind, that truly feared his Name. And so now it is with us as 'twas with the Jews, that our Inheritances here, will signify little to us.  
And whereas the Lord saith, Matt. 11.13. For all the Prophets, and the Law Prophesied until John. That is, until John there was a Succession of Prophets, and the whole Law was of force until John, after which the Ceremonial Law was Abolished. But the Moral Law, and some of the Prophecies of the Ancient Prophets, will be of Force in the World to come.  
Bishop Usher says, We do not well understand, what Sanctification and the New Creature are, it is no less than for a man to be brought to an entire Resignation of his Will, to the Will of God, and to live in the Offering up of his Soul continually in the Flames of Love, as a whole Burnt-Offering to Christ; and how little (says he) are many of those who profess Christianity, experimentally acquainted with this work on their Souls.  
And he further saith, 'Tis those of the Inner-Court, that shall be left as a Seed to partake of the Glory.  
And also good Mr. George Withers saith, The Lord will again come, whom the Jews do expect.  
And also Mr. Saltmarsh witnessed it with his Death. And all the Scriptures do agree in foretelling the second coming of the Lord, and other good men, whom God hath opened their Eyes to understand the same; with the evident signs that were foretold should be before the coming of the Lord, as now if we will be wilfully ignorant of the Truth, we must take what follows.  
And that we are in the time of Daniel's 45. Year, is most certain; and that there is a great many of them past, since the signs have been upon the Earth, is evidently manifest; but as to the day and Hour of the Lord's coming is uncertain, although very near at hand, therefore we should prepare for it, and pray for his coming, and earnestly desire it.  
I am apt to believe the first Blazing-star that was seen in 1662., of which it was said, it was a rod to whip the World withal, which I take to be the first sign that God gave notice of the near approaching Judgement of this World; and since we have had several Blazing-Stars, and continual Signs: As the oft-repeated Earthquakes, and the Cities of the Nations falling, with the repeated Rivers and Floods of Fire out of the Earth, and W●rs in divers places, which were the signs the Lord gave us of his coming, which the Earth never produced the like before. The Lord grant we may be warned by the signs of the Time, as all that look. Zion ward may ●ay themselves low at his foot, that they may be refreshed by his presence. And Lord grant that thy Ransomed one's may be many.  
My Book being not so well done as I intended, therefore I shall not, at this time, give an account of the Return from the Land of the Enemy, of them that Died Innocently, being clearly to be proved, by those that are said to be slain in the New Testament, are said they shall return from the Land of the Enemy in the Old, and also in the last Judgement they are all Judged according to the deeds done in the Body. With several other places to the like effect, which I shall not here mention.   

THE Christian Belief, Showing 

What a Christian ought to Believe.  
What a true Soul saving Faith is.  
What a false Faith is, and Instructions as to a true One.   With a Brief Explanation, Showing how the Spirit of Christ must be in us, or we are none of his; proving that it is the same mind is required in us, as was in Christ Jesus, in having our wills brought into Subjection unto the Will of God: And not that the Holy Ghost is given to be in us, as it was in the first Churches, whereby mighty Sgns and Wonders were done by them, and the same Anointing taught them the hidden Mysteries of God, for the Confirmation of the Gospel; that others and those that did come after them, might believe the Truth thereof. 

As also an Account of Boptism, as to the sign and the thing signified.  
And of the Trinity.    
By M. Mersen.  
London, Printed and Sold by John Clerk at the Bible in the Old Change, John Gwillim in Bishops-gate-street, over against the Royal James, Mrs. Mitchel at the Crown and Cushion in Westminster Hall, and Mr. Garin over against the Crown Tavern in the Strand, the corner of St. Clement's Church Yard, 1697.   

The TABLE.  

ADefinition of a true Faith. p. 182  
A Covenant. p. 185  
A false Faith, and instructions in the true One. p. 187  
Concerning the everlasting Life given the believer. p. 202  
A grain of Faith explained. p. 228  
How it is Christ dwells in us by his Spirit if we are his, explained. p. 233  
An explanation of Baptism. p. 245  
An explanation of the Trinity. p. 247  
Concerning the Soul of Man.    

Advertisement.  
THis being part of a Book, which contains three Subjects, which is parted, that all might the better attain to the knowledge of the things therein contained. The other Book fully explains the meaning of St. Paul, where he speaks of willing and running: And therein also is the Faith of Abraham clearly explained, with the other difficult places. And also therein is proved that the Spirit or Holy Ghost that was but with the Disciples, or Church, was afterward given to be in the first Churches, Joh. 14.17. And therefore Peter said, that God put no difference between us and them: He there speaks of those that were likewise fore-chosen, and did partake of the Holy Ghost to be in them, by which they immediately upon receiving spoke with Tongues, Act 15.8. which evident Witness, was to confirm the Gospel to the following Generations: But when I Wrote this book I then thought, that those that laid hold of the offered Mercy were likewise termed the Elect, as well as those that were fore-chosen: But since by the Word I find they are but in Covenant. I therefore here acknowledge my mistake in explaining those words of St. Peter, Acts, 15.9. which mistake is in page 232 blotted out.   
THE Christian Belief: OR, That a Christian ought to Believe, according to the Precept of God's Word.  

● Believe in God, the Father Almighty: That he was from all Eternity to 〈◊〉 all Eternity, God blessed for ever; ●…inite in Wisdom, Holiness, Justice, ●…odness and Truth; also in Power and 〈◊〉 Glory; and that he was the 
Gen. 1. 1●  Maker 〈◊〉 Heaven and Earth, and all things ●…rein contained, whether visible or in●…ble; and that out of the 
Gen. 2.7.  dust of the ●…und God created Man, and breathed in●… him the breath of life: and thereby ●…n became a 
Gen. 28.  living Soul, and was placed 〈◊〉 God in 
Gen. 1.26,27.  Eden, the Garden of God, in ●…oly, happy, blessed State; and God ●…ve them Power over the Fish of the 〈◊〉, the Fowl of the Air, and the Beast 〈◊〉 the Field, and over all the Earth, and over every thing that creepeth on the Earth: And Man should have so continued in this blessed and happy State, 
Gen. 2.17.  never to have known decay, sickness, sorrow, or death, had he not there sinned against his great Creator, and his most liberal Benefactor; 
Gen. 3.4,5.  in that they did adhere to the Enemy of God, which is the Devil; and believed what he said, and did not believe the God of Truth; for which they were turned out of Paradise, 
Gen. 3.23.  and became more vile and miserable than all Creatures that have their Being upon Earth, and so 'twould have succeeded to his unborn Posterity; 
Job 14.4. Psal. 51.5. Job 4.8.  for now their Natures became corrupt, so as Righteousness, and Holiness, and Wisdom, which was the Image of God stamped upon them, now had left th●m, and was quite defaced in them; and they became 〈◊〉 like the Prince of Darkness, which is ●…e Devil; who for his Pride and Rebel●●n against God, he and his Adherents were cast out of Heaven, and from glorious Angels became Devils in Hell, and are kept in Chains of Darkness, unto the Judgement of the Great Day of God, who are to be punished eternally in Hell-fire: 
Joh. 3.44. Joh. 3.8. Judas 6. 2 Pet. 2.4.  But God looking on Mankind in their forlorn and miserable Condition, with an eye of pity and compassion gave them a word of Comfort; which was, That the 
Gen. 3.15.  Seed of the Woman should bruise the Serpent's head, which is the Devil; and God said, that he would put enmity between the seed of the Woman, and the seed of the Serpent: And in that God had compassion on Mankind, rather than upon the fallen Angels, so as to send them a Saviour: 
Luk. 2.11. Mat. 1.21.  There was this reason, the fallen Angels were the principal and alone Causes of their own Rebellion; but Mankind was stirred up to it through the subtle Insinuations and Lies of the Devil; 
Gen. 3.1.  and therefore Mankind had a Tender of Grace offered them, if we receive it, according to the condition as it is offered us; which is with Repentance towards God, and Faith towards our Lord Jesus Christ, with Love and Obedience to him; to whom all the Prophets bear witness, ●…aring he should be born of a Virgin, 〈◊〉 speaking of his Sufferings, and of his Death, and of his Rising again. 
Act. 20.21. Act. 4.12. Act. 3.23,26. Isa. 7.14. Isa. 53. Ps. 16.10. Act. 2.24. & 13.34.   
I believe in this Lord Jesus Christ, ●hat he is the only begotten Son of God, who gave himself to satisfy Divine Justice, and to make Reconciliation for poor, ●ost and undone Creatures, which were dead in Trespasses and Sins, through that ●f Adam's Transgression; 
Joh. 1.14. Joh. 10.15,18. Eph. 2.1. Heb. 9.14. 2 Cor. 3.5. Gen. 6.5. Rev. 3.17. Rom. 7.15 Job 4.20. Isa. 30.33. 2 Pet. 2.4,5.  whereby our Nature became so corrupt, that we have ●est us neither Strength to stand 〈◊〉 Will●… stri●…, nor 〈…〉 〈…〉, in which woeful condition we should have spent some few Days here, and after which been plunged into Hell itself for ever, and there to have been tormented, with the Devil, and damned Spirits, 
Luk. 16.32. Jud. 7. Isa. 5.15. Deut. 32.22. Joh. 1.1,2,3.  without any redress, had not the Son of God, the second Person in the Trinity, who to fulfil his Father's promise, and for the wonderful Love he bore to his Creatures, he left the Throne of his Father's Glory, where he had been from all Eternity, and did vouchsafe to take upon him the means of our Flesh, and therein was conceived by the Power of the Holy Ghost, in the Womb of the Virgin Mary; 
Matt. 1.20,21. Luk. 1.30,31,32.  but born of her without sin, and when he came into the World, he then suffered the Miseries of this Life, the Wrath of God and the cursed Death of the Cross, that through Death, he might destroy him that had the Power of Death which is the Devil, and deliver them who through the fear of Death, were all their Life-time subject to bondage; 
Luk. 23.35,36. Luk. 23.33. and 44, 45, 46. Heb. 2.14,15.  and the Lord of Life was buried, descended into Hell, and continued under the Power of Death till the third Day; 
Luk. 24.6,7.  in which he risen again from the Dead, as a triumphant Victor over Sin, Death and Hell and after his Resurrection he was seen o● all his Apostles, 
1 Cor. 15.5,6.  and of above 500 Brothers at once, and remained upon the Earth for the space of forty Days, and then he went to Mount Olivet, with his Disciples, and more Witnesses; 
Act. 1.3.9,10,11,12.  and from thence he ascended up into Heaven, and now sitteth at the Right-hand of God the Father, and there maketh intercession for the Saints, according to the Mind of God. 
Heb. 1.3. Joh. 12.41. Rom. 8.34. Heb. 6.7.25.  I believe also, that assuredly there is Life and Salvation to be had, through our Lord Jesus Christ, if we come to him by faith, and repentance, so as to confess, and forsake our sins, and believe in him, and his word; so that we unfeignedly love, and fear to offend him; we shall be beloved of him, and made eternally blessed by him, through his perfect Righteousness, which shall be imputed to us, who is able to preserve us in time, and in Eternity. I believe in the Holy Ghost, that he is the Sanctifier of our Natures, whereby our Wills are renewed, so as to desire to serve the living God, in truth, and in sincerity, and also in time of trouble, he doth often administer comfort, and consolation to the Saints. 
Acts 20.21. and 3.19. John 14.21. Joh. 8.31. Jer. 23.6. Rom. 8.14. 1 Cor. 3.15. Gal. 5.16. 1 Cor. 1.22. Joh. 5.26.  I believe there is a Holy Catholic Church, a member of which is every sincere hearted Christian throughout the World; that worships the Lord in spirit, and truth, for our blessed Lord saith, 
John 4.23,24.  that the Father seeketh such to worship him. I believe there will be the Resurrection of the Body, and Life everlasting for the Righteous, and eternal Damnation for them that go on in their wicked Ways. I believe also that the Lord will come in the last Day, in the Clouds of Heaven, to render vengeance to his Adversaries, and those that know not God, and will not obey the Gospel of our Lord Jesus Christ; 
1 Cor. 15.21,22. Joh. 5.28,29. Col. 1.18. Matt. 25.46. John 11.24. Acts 1.11. 2 Thess. 1.7,8,9,10. Heb. 9.28.  but unto them that look for him, shall he appear the second time, without sin unto salvation; and so come Lord Jesus. Amen.   

A Definition of a true Soulsaving Faith according to the Rule of God's Word, which the Lord requireth of us, to interest us in himself; is this.  
FIrst, that all those that come to God, must believe that God is, and that he is such as he hath declared himself to be in his Holy Word, three Persons, Father, Son, and Holy Spirit, these Three to be but one God; from everlasting to everlasting; 
Isa. 40.27,28. Isa. 40.23,24. Jer. 23.24. 1 Joh. 5.7. Psal. 90.2. Rev. 1.8. Psal. 90.2. Ps. 41.13. John 10.38.  of one Will, one Mind, one Power, and one Glory, and dwelleth in that light, that no mortal Eye is able to approach unto, and beyond the Apprehension of Man to comprehend the height of his glorious Excellency; this is that God blessed for ever, from all Eternity, to all Eternity, and he is a rewarder of all them that diligently seek him, and that through the alone Merit, and meritorious Satisfaction, and Intercession of the Lord Christ Jesus. 
Heb. 11.6. 2 Cor. 5.18,19. Rev. 1.5. 1 Pet. 1.18,19,20,21.  Mark here what the Apostle saith, It is he that diligently seeketh the Lord is promised the reward, and he that confesseth and forsaketh his sins shall find mercy: 
Heb. 11.6. Prov. 28.13. 1 Joh. 3.3. Heb. 9.14. 2 Cor. 5.17.  this is the Faith, which the Apostle saith, purifieth the Conscience from dead Works, to serve the living God; for he that is in Christ, must become a new Creature, and walk as he himself walked, as much as in us lies, 
1 Joh. 2.6. Mat. 7.17. Luk. 6.44. Gal. 5.6. 2 Tim. 1.10. 1 Joh. 4.18.  for the Tree is known by its fruit, saving Faith worketh by Love, and draweth out our hearts, and affections after the Lord, in the apprehensions of his bringing us to life, and immortality, which removeth from us the slavish Fear, and the Lord hath bidden us take hold of his strength, for of ourselves we are not able to overcome the Evil of sin, the Snares of the World, the Wiles of the Devil, nor the Treachery of our own Hearts. 
Isa. 27.5. Joh. 15.5.  Therefore the Lord hath invited all them that are weary and heavy laden to come unto him, and he will give them rest, 
Matt. 11.28. Isa. 41.3.  promising that he will not break the bruised reed, nor quench the smoking flax; therefore in and through Christ, we have boldness to the throne of grace, through that new and living way, the Blood of the everlasting Covenant, 
Heb. 4.16. Heb. 10.29 Heb. 12.24 Heb. 13.20 Col. 1.10.  whereby the Lord hath made reconciliation in nailing our sins to his Cross, and justifying us (if we have an interest in him) with his righteousness; 
Isai. 53.4.5.12. 1 Pet. 3.18 2 Cor. 13.5.  but be sure let us take the advice of St. Paul with us, in that he bids us examine ourselves, and prove ourselves, whether we have the fruits of the Spirit, as love, joy, peace, long-suffering, temperance, meekness, gentleness, brotherly-kindness, charity, being easy to be entreated, full of mercy and good fruits, doing to others as we would they should do unto us; for he that is joined unto the Lord is one Spirit; and therefore whether you have given up your will to the will of God in sincerity to be guided thus by him; and to order your course of life thus for him; for it is the love and the heart God requireth, and if he has that, he will never leave us, nor forsake us; when we leave all this World, it is our love will launch with us into eternal happiness, and bring us into the enjoyment of that God beloved of us; and there we shall be put into a capacity never to offend him, and ever to sing Hallelujah to him. 
Gal. 5.22.23. 2 Pet. 1.5,6,7. Jam. 1.22,25,26,27. Jam. 3.17. Jam. 4.7,8. Mal. 7.12. 1 Cor. 6.17. 1 Cor. 19.20. 1 Cor. 8.3. Mat. 10.37 Luk. 10.27 2 Cor. 4.14. Joh. 14.21 Joh. 12.26 Joh. 14.2. Rev. 14.13 Rev. 3.12. Rev. 22.7.12.    

A Covenant made with God.  
MOst great and glorious, Lord, my God, in all thy attributes infinitely above what I am able to apprehend, or comprehend of thee, who art glorious in holiness, rich in grace, transcendent in loving kindness and mercy, although a severe judge to the incorrigible sinner; but unto the repenting sinner, that loves and fears thee; Lord, thou hast promised to show thy salvation, and therefore in the sense of my own unworthiness and misery, I lay hold on the offer of thy mercy, according as, Lord, thou hast tendered it in thy Gospel, which is by faith and repentance, love and new obedience, and accordingly thereunto, I here unfeignedly resign up to thee my whole heart, with its will and affections, my Lord and God, to be guided, and governed by thee, begging, Lord, that thou wilt graciously accept me, and make my heart thy habitation, by the indwelling of thy Spirit in me, so as I may be enabled by thee, to love all that thy Majesty loveth, and hate all that thou my Lord hatest; and also desiring more strength of thee, whereby I may be enabled by thee, O my God; to walk more suitably to thee in all things, so putting my whole trust and confidence in thy mercy, herein resting upon thy word, that Lord, thou wilt not forsake the Soul that puts her trust in thee; therefore my God leave me not, nor forsake me, neither leave me so as to forsake thee, the fountain, and foundation of my eternal happiness; but as I here in truth, and sincerity, do resign up myself, my God, to thee, to be thy servant and spouse, in the way of thy Gospel covenant; let this, Lord, be registered in Heaven with thee, so as I may be washed in thy Blood from all my filthiness, and that I may be covered over with the garment of thy righteousness, and here fully regenerated by thy Spirit, so as I may find eternal acceptance with thee, my God, through thy beloved; and that my interest in thee, my Lord, may be more and more cleared up to me, day by day, so as I may be brought more into the knowledge of thy love, which passeth knowledge, and enabled by thee, my Lord, to live in the flames of love with thee, who wilt be glorified in thy Saints, and admired in those that do believe; and, O my God, that thou wilt uphold me, by the right hand of thy righteousness, through this valley and shadow of tears, and keep me in, or from the hour of temptation, and give me a part with thee in the first resurrection; O my God, be not angry with me for the largeness of this my request, since thou hast bidden us open our mouths wide, and thou wilt fill them; therefore, my Lord and God, say Amen to these Petitions of thy Unworthy Servant.   

Of a false Faith, and Instructions as to the true one.  
THere is a new found Faith, which some take up with , which is no other than of the Devils coining, and his Accomplices; in that they say, he that believeth through the merits of Christ that he shall be saved, therefore they shall be saved. If they do but also confess their sins, leaving out repenting and forsaking them: Which is contrary to the holy Word of God: And as St. Peter saith, they wrist the Scriptures to their own destruction. 
2 Pet. 3.10.  I hope the Prince of Darkness hath not so blinded their minds, but that they will own, that those did believe that they should be saved, when they said to the Lord Christ, in Matth. 22. vers. 
Mat. 7.22.23.  Have we not prophesied in thy name, and in thy name cast out Devils, and in thy name done many wonderful works: Then will the Lord profess unto them that he never knew them, depart from me ye that work iniquity. And also that the foolish Virgins did believe they should be saved, when they say in Matth. 
Mat. 25.11,12.  Lord, Lord, open to us: But he shall answer and say, verily I say unto you, I know you not. And whereas the Lord saith in John 47. v. 
Joh. 6.47.  Verily, verily, I say unto you, he that believeth on me hath everlasting life. And whereas St. John saith vers. 12. 
1 John 5.12.  He that hath the Son hath life, and he that hath not the Son of God hath not life. And also the Lord saith in John 6.40. 
Joh. 6.40.  And this is the will of him that sent me, that every one which seethe the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day. I hope upon serious considerations, none will say they believe in Christ for Salvation, when they will not believe what the Lord saith concerning the conditions upon which Salvation is tendered by him; the which conditions are, repentance, love, and new obedience. And the Lord saith in John 8.31. v. To the Jews which believed on him, 
John 8.31,47,51.  If ye continue in my word, then are ye my Disciples indeed. And again in the 47. vers. He that is of God, heareth God's word, ye therefore hear them not, because ye are not of God. And the Lord saith in the 51. vers. Verily, verily, I say unto you, if a man keep my say, he shall never see death. That is, he shall never see Hell, in Esdras. 
Esd. 2.39.  And the Lord also saith in John 21. vers. 
John 14.21,24.  He that hath my commandments, and keepeth them, he it is that loveth me, and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him. And again in the 24. v. He that loveth me not, keepeth not my say, and the word which you hear is not mine, but the Fathers which sent me. And Christ saith in the Gospel of John, 
Joh. 15.10  If ye keep my conmandments, ye shall abide in my love, even as I have kept my Father's commandments, and abide in his love. And again the Lord saith, 
Joh. 12.48  He that rejecteth me, and receiveth not my words, hath one that judgeth him, the word that I have spoken, the same shall judge him in the last day. And he saith in the 25. v. 
Joh. 12.25,26.  He that loveth his life shall lose it, and he that hateth his life in this World, shall keep it unto life Eternal. If any man serve me, let him follow me, and where I am, there shall also my servant be, if any man serve me, him will my Father honour. And the Lord saith to the Jews. 34. v. 
Joh. 8.34,44.  Whosoever committeth sin, is the servant of sin. And in the 44. v. he saith to them, ye are of your Father the Devil, and the lusts of your Father ye will do. But the Lord saith to them that would have an interest in him in the 34. v. 
Mark 8.34,35,36,37,38.  Whosoever will come after me, let him deny himself, and take up his Cross and follow me. For whosoever will save his life, shall lose it, but whosoever shall lose his life for my sake and the Gospels, the same shall save it. For what shall it profit a man, if he shall gain the whole world, and lose his own Soul, or what shall a man give in exchange for his Soul; whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed when he cometh in the glory of his Father, with the holy Angels. We here see by all this, that it is a belief in Christ and his Word that is required of us, unto which we are to show our love and obedience, and St. John saith, 
1 Joh. 4.15.  Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God; and he farther saith in the 5. c. and 5. v. 
Joh. 5.5.13.  Who is he that overcometh the World, but he that believeth that Jesus is the Son of God: And again in the 13. These things have I written to you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. Can they think it is here meant only a verbal confession with their mouths is required, when in their works and practice they deny him? No, it is the confessing of him always is required, as in our words and actions, wills and affections, in suffering unto death itself. By which we see this word confessing him, hath a larger extent than some People are ware of: Who like unto the Jews, that thought Adultery was only in the action, but the Lord gave them to understand, that it had a far larger extent, when he said to them in Matth. 
Mat. 5.18.  that every one that looketh on a Woman to lustafter her, hath committed adultery already with her in his heart. And whereas it is said, to believe on the name of the Son of God: That is, to believe that he is that Seed, that shall bruise the Serpent's Head, and make reconciliation for all that should with love and thankfulness receive him. For although all are freely invited by Christ in the call of the Gospel to come to him, but it is none but them whose wills are brought over to him, as to become obedient, can receive him, or the Blessing purchased by him. Now all are willing to receive the benefit, but all are not willing to perform the conditions, whereby they might be made partakers of the Blessing; but like Balaam say, O that I might die the Death of the Righteous; they being unwilling to forego this present evil World. Of whom the Lord saith in Isai. 13. v. 
Isa. 29.13.  This People draweth near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear towards me is taught by the precepts of men. Is not this like building on the Sand, of which the Lord speaks in Matth. Where he saith in the 26. v. 
Mat. 7.26,27.  Every one that heareth these say of mine, and doth them not, shall be likened unto a foolish man, which built his house upon the sand, and whom the Lord forewarns, that their building shall not stand in the day of trial. And the Lord also saith in 21. v. 
Mat. 1.21.  Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven. And also St. James saith; 
Jam. 1.22.  But be ye doers of the word and not hearers only, deceiving your own selves. And he farther saith. 
Jam. 2.20,21,22.  But wilt thou know, O vain Man, that faith without works is dead; was not Abraham our Father justified by works, when he had offered Isaac his Son upon the Altar; seest thou how faith wrought with his works, and by works was faith made perfect. So the Lord saith unto Esdras in the 7. v. 
2 Esd. 9.7,8.  And every one that shall be saved, and shall be able to escape by his works, and by faith, whereby ye have believed, shall be preserved from the said perils, and shall see my salvation in my land and within my borders. And in Matth. 20. 
Mat. 20.2,4,6,7.  The Lord did not call any into his Vineyard, without putting them to work therein. And in Matth. 26.41. The Lord bids them watch and pray, that they enter not into temptation. And St. Peter bids us, 
1 Pet. 5.8.  Be sober, be vigilant, because your adversary the devil, as a roaring lion, walketh about seeking whom he may devour. Therefore we had need watch continually over our own hearts, thoughts, words, and works: For the evil one, in all our ways, does lay traps, nets, and 'gins to ensnare us. Therefore St. Paul bids us, 
Eph. 6.11,12,13,14,15,16,17,18.  Put on the whole armour of God, that ye may be able to stand against the wiles of the devil: For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness, and your feet shod with the preparation of the Gospel of peace. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the spirit, which is the word of God. Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance and supplication for all saints. Praying always, that is, praying daily. Which is, as if any one gives us our daily food, as long as we live, we say that they continually give us our food: Praying all Prayer: That is upon all occasions, for ourselves, and for the Saints, and for all Men that have not excluded themselves from his mercy. And St. John tells us, 
1 John 2.4,5.  He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. That is, if our wills are brought over to be truly obedient, and if so, there will not want an earnest endeavour to persevere in a holy life. Which is unlike those that Paul to Titus speaks of, That 
Tit. 1.16.  profess that they know God, but in works they deny him, being abominable and disobedient, and unto every good work reprobate. How think you it will then prove with such in the great day? For St. Paul saith, 
2 Thes. 1.7,8,9.  When the Lord Jesus shall be revealed from Heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. I hope this dreadful sentence will awaken many sleeping Christians before it is too late. Therefore to day, whilst it is called to day, harden not your hearts, but make preparation for the Bridegroom of your Souls. Now as to what St. Paul saith, 
Rom. 9.30.  What shall we say then, that the Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. That is, the Gentiles that were first brought home to Christ by the call of the Gospel, no sooner savingly believed in the Lord Jesus, as to accept him as he is tendered in the Gospel, but the righteousness of Christ is imputed to them, as though they had never sinned. For St. Paul saith, That 
Col. 2.10,11.  ye are complete in him, which is the head of all principality and power. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the ●…ns of the flesh by the circumcision of Christ. And again he saith, 
Eph. 2.10.  For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Now whereas he ●aith, that they were created in Christ Jesus to good works. That is, they are ●o sooner taken into mercy; but that the ●ghteousness of Christ is imputed to ●hem, whereby they appear in the sight ●f God as though they had never sinned ●…om their Creation. But when he told ●hem they were created in Christ Jesus to good works, you see also in the same ver. he tells them, that God had ordained that they should walk in them. And he saith likewise, 
Col. 2.6,7.  As ye have therefore received Christ Jesus the Lord; so walk ye in him, rooted and built up in him, and established in the faith, as ye have been taught, abounding therein with thanksgiving. And he saith farther, 
Col. 3.1,2,3,4,5,6.  If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above and not on things on the earth. For ye are dead, and your life is had with Christ in God. When Christ who is your life shall appear, then shall ye also appear with him in glory. Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is Idolatry: For which things sake, the wrath of God cometh on the Children of disobedience. For we are not only to shun the doing evil, but we must also learn to do well. And whereas the Apostle saith, 
Rom. 9.31,32.  But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore, because they sought it not by faith, but as it were by the works of the law, for they stumbled at that stumbling stone. That is, they sought it by the righteousness of the works of the ceremonial Law; which consisted in sacrifices, washings, and often purifications. Of which the Apostle saith, 
Heb. 10.1,2.  For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually, make the comers thereunto perfect. For than would they have ceased to be offered, because that the worshippers once purged, should have had no more conscience of sin. Now this was the Law to which Israel trusted, to take away their sin: Of which Law or Statutes, God saith, 
Ezek. 20.25.  they were not good. Because, as it is said in the Hebrews, they were but a shadow of the good things to come, and therefore could not make the comers thereunto perfect. But had Israel employed their utmost diligence in their obedience to the moral Law, they had not been left to stumble at that stumbling stone, as God by the Prophets hath declared. And also Christ himself saith, 
Matth. 23.23,24.  Woe unto you Scribes and Pharisees, hypocrites, for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgement, mercy, and faith; these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain at a gnat, and swallow a camel. And again he saith, 
Matth. 19.16,17.  One came and said unto him, good Master, what good thing shall I do, that I may inherit eternal life. And the Lord said unto him, if thou wilt enter into life keep the Commandments. And again, 
Luke 10.25,26,27,28.  Another came unto the Lord, saying, Master, what shall I do to inherit eternal life. He said unto him, What is written in the Law, how readest thou? And he answering, said, thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbour as thyself. And he said unto him, Thou hast answered right, this do, and thou shalt live. And St. Paul saith, 
Rom. 10.6,7,8,9,10,11.  The righteousness which is of faith, speaketh on this wise: Say not in thine heart, who shall ascend into heaven, that is to bring Christ down from above, or who shall descend into the deep, that is to bring up Christ again from the dead. But what saith it, the word is nigh thee, even in thy mouth, and in thy heart, that is the word of faith which we preach, that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth confession is made unto Salvation. For the Scripture saith, whosoever believeth on him, shall not be ashamed. The which word of faith mentioned in the 8. v. comprehends all that is contained in the Gospel relating to man's salvation: Wherein is declared Christ coming from Heaven, his rising again from the dead, with the conditions on which Christ and Salvation is offered. The knowledge of which he saith was in their mouth, and in their heart; it being that which he had preached to them. And whereas he saith in the 9 v. 
Rom. 10.9.  If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. Now this verse, as they have parted the words, is a contradiction to all the Scripture; but the words that go before, and the verse that follows after, explain the Apostles meaning. Where he saith in the 10. v. 
Rom. 10.10  For with the heart man believeth unto righteousness. The which, we no sooner are converted, but we resign up ourselves to him, desiring in all things to walk suitably to him, the which if we so do, we may believe that the righteousness of Christ is imputed to us: For it is only the sincerity of the heart, as to the truth of their belief, which will produce a holy life according to the will of God. For it is said, 
Heb. 11.12,14.  Without holiness no man shall see the Lord. Now what the Apostle here said in the 9 v. was to the Church that he had before instructed, and of whom he had had proof of their sincerity; and therefore encouraged them to go on in the open acknowledging and confessing of the Lord, although they were but a few People, amongst a multitude of Heathens. And that their faith might not flag, as to God's raising Christ from the dead, he lets them understand, it was a great point of their Salvation, according to what he saith, 
1 Cor. 15.14,16,17.  If Christ be not risen, then is our preaching vain, and your faith is also vain. For if the dead rise not, then is not Christ raised; and if Christ be not raised, your faith is vain, ye are yet in your sins. By which we see it is one of the material points of our Salvation. And St. Paul saith, 
Rom. 10.12,13,14.  There is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord, shall be saved. How then shall they call on him in whom they have not believed? Here we see in these verses he speaks in general to all, but in the 9 v. he speaks to a particular People, or Persons, to whom he wrote. Now in the 12. v. Whereas he saith, there is no difference between the Jew and the Greek. That is, salvation was alike common, to all that did alike call upon him. And whereas he saith in the 13. v. Whosoever shall call upon the name of the Lord, shall be saved. I hope that you do not here apprehend that it was only with a vocal voice, that if they so call, that they shall be saved: No, it is the voice of the heart, that there may be a suitable frame of Spirit, whereby we may call upon God as is required; for it is the tongue that expresseth but the meaning or voice of the heart; and the tongue is not the man, but a small member of him. And had we no tongue to express our desires, yet the sincerity of our heart, in our affections towards God, and being sensible of our own unworthiness, is that voice which the Lord will hear. And like unto this was the voice of the Malefactor that was crucified with Christ, who in the sense of his own unworthiness, and of Christ's righteousness, called on the Lord for mercy; 
Luk. 23.40,41,42,43.  faith in him being strong; when the Lord was most afflicted and eclipsed, which made his believing on him at that time more wonderful; but it was the Lord looked in upon his heart, he not before having slighted his mercy: Therefore this is no encouragement to us, that live under the call of the Gospel, to defer repentance. For the day of grace, and the day of life, have not one and the same date: For if we will go on frowardly in the ways of our own hearts, God will leave us to blindness of mind, and hardness of heart. Now God said that David was a Man after his own heart; and why, because his heart immediately answered the call of God by his Word or Messengers, as the Psalmist saith, 
Psal. 27.8.  When thou saidst, Seek ye my face, my heart answered unto thee, thy face, Lord, will I seek. This is the voice which God requires of us: The which he found not in Israel. As saith St. Paul, 
Rom. 10.21.  To Israel he saith, all the day long I have stretched forth my hands unto a disobedient and gainsaying People. And also in Proverbs, 
Prov. 1.24,26.  Because I have called, and ye refused, I have stretched out my hand, and no man regarded. I also will laugh at your calamity, I will mock when your fear cometh. By this we may plainly see, God complained of them, because they were wanting to themselves, in not improving the season of grace which he had put into their hands. Therefore God saith in the 32. v. 
Prov. 1.32,33.  The turning away of the simple shall slay them, and the prosperity of fools shall destroy them. But whosoever shall hearken unto me, shall dwell safely, and be quiet from fear of evil. What is here spoken, is to the foolish and wise Christians; and of the near approaching time to come. Now the Epistle to the Romans St. Paul sent presently after their conversion, when as daily there were new converts brought over to the Church, for their comfort to let them understand, that if they should immediately after their conversion be taken away by a natural death, or a violent one upon the account of their faith, that they should no ways be startled or dismayed, because they had not time after their conversion to do any good action, even so much time, as to be baptised, but only believed as the Thief did, and thereupon called upon the Lord for mercy, and so departed this life, yet they should be saved; upon which occasion they were baptised for the dead, as the ancients say; and of which St. Paul speaketh, 
1 Cor. 15.29.  What shall they do, which are baptised for the dead? if the dead rise not at all, why are they then baptised for the dead? Now that they that call upon God so as to have salvation, his following words make out, where the Apostle saith, 
Rom. 10.14.  How then shall they call on him in whom they have not believed. By which we see their calling is insignificant without believing, and if they savingly believe, it must be according to the tenor of the Gospel: Which requires of us repentance from dead works, and love to, and faith in the Lord Jesus Christ, and if we live, amendment of life; for he that is in Christ, must become a new Creature; and walk as he himself walked. 
1 Joh. 2.6.  And as St. Paul to the Romans saith, 
Rom. 8.1,8.  There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the spirit. 6. v. For to be carnally minded is death, but to be spiritually minded is life and peace. By which we may plainly see St. Paul's meaning was not, that they might remain in their own natural state, and so call upon God and be saved, but that his meaning was, as I before shown you; for what is set down here, and what is set down in the 10. Ch. was writ at one and the same time, being one and the same Epistle. And the Jews wisely tell us, that we must look to the words which go before, and the words that follow after, if we intent to come to a right understanding of the Scripture. Now God by the Prophet Jeremiah makes mention of the miscarriage of Judah, and how she did but feignedly call upon him, as in the 10. v. 
Jer. 3.10.  And yet for all this, her treacherous Sister Judah hath not turned unto me with her whole heart, but feignedly, saith the Lord. And the Apostle saith, 
Rom. 6.16,17,18.  Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or obedience unto righteousness. But God be thanked, that you were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the Servants of righteousness. The which is an evident token that we have no share in Christ's righteousness, if we ourselves walk not in the ways of righteousness: And also, we sin our sins over again, if we do but delightfully think on them. And the Apostle relates to Titus what they were, before they were converted. 
Titus 3.3,4,5,6,7,8.  For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice, and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared. Not by works of righteousness, which we have done, but according to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost. Which he shed on us abundantly, through Jesus Christ our Saviour. That being justified by his grace, should be made heirs according to the hope of eternal life. This is a faithful saying, and these things I will that you affirm constantly, that they which have believed in God, might be careful to maintain good works. The Apostle having here set down what they were before the kindness and love of God our Saviour toward man appeared. And whereas he said, Not by the works of righteousness which they had done, but according to his mercy he saved them by the washing of regeneration, and the renewing of the Holy Ghost. Here we see was an inward change wrought in them, from whence did arise their hopes of salvation. And whereas he said that the Spirit was shed on them abundantly, it was for the establishing the Gospel. And as to what he saith as to their being justified by his grace, they should be made heirs according to the hope of eternal life: That is, as I before told you, upon their first conversion and resigning themselves up to Christ, to be wholly guided and governed by him according to the rule of his word; than it is the righteousness of Christ is imputed to them, whereby they become justified in sight of God. And whereas he saith, I will that they affirm constantly that they that have believed in God might be careful to maintain good works. The which he said to let them understand, that if they did not persevere in a holy life, they might be cast off. According to what the Lord saith, 
Joh. 15.2.6,8,9,10,14.  Every branch in me that beareth not fruit, he taketh away, and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. If a man abide not in me, he is cast forth as a branch and is withered, and men gather them, and cast them into the fire, and they are burned. Herein is my father glorified, that ye bear much fruit, so shall ye be my disciples. As the father hath loved me, so have I loved you, continue in my love. If ye keep my commandments, ye shall abide in my love, even as I have kept my father's commandments, and abide in his love. Ye are my friends if ye do whatsoever I command you. By all these words of the Lord it is fully evident, that although we were grafted in him, and beloved of him, yet if we bear not fruit, and keep not his commandments, we shall neither remain in him, nor be beloved of him. Now St. Paul saith to the Galatians, 
Gal. 1.6,8.  I marvel that ye are so soon removed from him that called you into the grace of Christ, unto another Gospel. And he saith in the 8. v. But though we or an angel from heaven, preach another Gospel unto you, than that which we have preached unto you, let him be accursed. Now by the words of St. Paul, there was deceivers got in among the Church of Galatia, which would have brought them to circumcision, and made them also to observe the ceremonial law. Therefore he saith, 
Gal. 5.2.  I Paul say unto you, that if you be circumcised, Christ shall profit you nothing. And again he saith, 
Gal. 2.16.  Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified. Now whereas he saith, no man is justified by the works of the law: That is, man is not able to fulfil all the works of the law in that perfection as is required of him: Neither can it take away original sin, so as a man cannot become justified by it, yet they were so far able to fulfil the law, as to walk blamelessly in it, as in Luke 1.6. And in the Old Testament time, accepted of God for it, through the then promised Messiah. And whereas he saith, not by the works of the law, but by the faith of Jesus Christ: That is, by the faith that Jesus Christ requires of us. And he saith, we have believed in Jesus Christ, that we might be justified by the faith of Christ. Now whereas he saith, they had believed in Christ, that includes a belief in his whole revealed will in his word. And in his word he tells us, if we will enter into life, we must keep the commandments. Therefore St. Paul by what he here saith, hath no intention to take them off the moral law; for they cannot be saved, if after they are received into the Church of Christ, they will not walk in obedience to it. But it is the ceremonial law, which some false Brethren would have brought in to have burdened the Church withal, whereby they would have made the sufferings of Christ of none effect, for man's salvation and justification. Therefore he saith, 
Gal. 3.1,2,3,4,5,6.  O foolish Galatians, who hath bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you. This only would I learn of you, receive ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish, having begun in the Spirit, are ye now made perfect in the flesh? Have ye suffered so many things in vain, if it be yet in vain. Here we see that these Galatians had upon the preaching of the Gospel received the Spirit, and that they had suffered many things as the Church of Christ: Yet St. Paul was here afraid of their final falling off, by reason of deceivers that were got in among them; which would have had them trusted to Circumcision, Purifications, and Sacrifices for Justification, and not unto Christ: Which Laws were all abolished at the death of Christ; he being that only Sacrifice that could make satisfaction to take away sin; and all other Sacrifices were but to figure out him, who was alone able to make that great atonement with God. Therefore St. Paul reproves them sharply, that having begun in the Spirit, they should think to be made perfect by the flesh. And he saith to them in the 5. v. He therefore that ministereth to you the spirit, and worketh miracles among you, doth he it by the works of the law, or by the hearing of faith. 6. v. Even as Abraham believed God, and it was accounted to him for righteousness. Faith or belief in us toward God and Christ, consists of three distinct parts; first a belief in, and a practical consent to the conditions, upon which life and salvation is offered by God the second is a belief in the power and faithfulness of the promiser, for the thing promised. The third is, an entire affection, with real thankfulness, to the promiser, for the thing promised. Now these three things were found in the belief of faithful Abraham; for he left his own Country to follow the Lord, and gave himself wholly up to love and obey him, as witness the offering of his Son; and also judging him faithful, that had promised him the Blessing. And St. Paul saith to the like effect of himself, in the foregoing Chap. 
Gal. 2.19,20.  For I through the law, am dead to the law, that I might live unto God. That is, dead to the ceremonial law, not to the moral law, for he as well as Abraham was conformable to the law of the Lord, to do justice and judgement, for which the Lord did confirm his promise to Abraham. As in the 19 v. 
Gen. 18.19.  God said I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him. And St. Paul saith in the 20. v. 
Gal. 2.20.  I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. We see here, St. Paul saith he was crucified with Christ. That is, he was dead to the World, and to the pleasures thereof; yet he said that he lived, yet he says again, not I but Christ liveth in me. That is, he had so wholly given himself up to Christ, and brought down his thoughts into subjection unto him, so as Christ had the reigning power in him, so as the life which he then lived was by faith in the Son of God: Which faith was, he had brought down his will into subjection to Christ, in hopes to obtain eternal salvation by him, and his love a full satisfaction. Therefore he saith, after he had spoken of the righteousness of Abraham. 
Gal. 3.7,8.  Know ye therefore, that they which are of faith, the same are the Children of Abraham. And the Scripture foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying in thee shall all the nations be blessed. This is, as I before told you, was upon the publication of the Gospel, that all that were converted thereby, so as to be brought into the fold of Christ, they no sooner so believed, but that all original, and actual sins that they had aforetime committed, were done away, and they accepted as perfectly righteous, in and through the imputed righteousness of Christ, by faith in him: And so they were excluded from the curse o● the law for all their past sins before conversion done by them. 
Gal. 3.9.  So then they which be of faith, are blessed with faithful Abraham. That is, if they continue faithful as he did. And St. Paul farther saith, 
Gal. 3.13,14.  Christ hath redeemed us from the curse of the law, being made a curse for us: for 〈◊〉 is written, cursed is every one that hangeth on a tree. That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the spirit through faith. That is, if we have not our spirits brought over into a conformity, and suitableness to the spirit of Christ, then are we not of this faith, and so not delivered from the curse of the law. And it is further said, 
Rom. 8.6.  For to be carnally minded is death, but to be spiritually minded, is life and peace. And St. Paul also saith, 
Rom. 3.20,21,22.  Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin. That is, we cannot fulfil the law to that perfection as to become justified thereby. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets. That is, by the law with the paschal Lamb and the bloody Sacrifices; by the Prophets, in that they did all along Prophesy of him. 
Rom. 3.23,24,25.  Even the righteousness of God which is by ●aith of Jesus Christ unto all, and upon all ●hem that believe, for there is no difference. 〈◊〉 all have sinned, and come short of the ●…ry of God. Being justified freely by his ●ace, through the redemption that is in Jesus Christ. Whom God hath set forth to ●e a propitiation, through faith in his blood, 〈◊〉 declare his righteousness for the remission 〈◊〉 sins that are past, through the forbearance 〈◊〉 God. Here he tells them when their ●ns are to be forgiven, that it was their ●ast sins, before they were brought into ●e faith of Christ, that upon their conversion, were all forgiven them. As the apostle saith, 
Rom. 3.26  To declare, I say, at this ●ne his righteousness, that he might be ●ct, and the justifier of him which belie●…th in Jesus. Whereas he saith, that ●e might be just, which was, in that he ●…t the Son of his love according to his ●…omise; and so justified them that believed in Jesus: which belief is as I be●…e proved to you; for we are no sooner 〈◊〉 Christ, but we must become new Crea●…res. 
2 Cor. 5.17.  And he saith, 
Rom. 3.27,28.  Where is boasting ●en, it is excluded, by what law? of works? ●y, but by the law of faith. Therefore we ●nclude, that a man is justified by faith without the deeds of the law. Here Paul ●akes this conclusion, that a man is ju●…fied by faith, without the deeds of the law. For he here wrote to the Gentiles, that had been given to all sin and idolatry to let them understand how they became justified, that it was by faith, which faith has as large an extent, as I have before shown you, and that it must be a faith like abraham's. And in the 25. v. . He there tells them, when their sins are forgiven, so as they become justified without the works of the law; 
Rom. 3.25  that it is upon their conversion, that then their forepast sins shall be forgiven them, and that they are then justified by faith, without the deeds of the law, (so that i● they are suddenly after taken away by death, they shall be accepted through the righteousness of Christ.) And St. Paul saith, 
Rom. 3.29,30.  Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also. Seeing it is one God, which sha●… justify the circumcision by faith, and the uncircumcision through faith. Now Stephe● saith to the Jews, 
Acts 7.51.  they were uncircumcifed in heart, and ears, although they were circumcised in the flesh. Now the Gentiles were not circumcised, yet they a●… said to be circumcised by faith; then tha● must be in heart and ear; by which w● may also see, that this justifying faith 〈◊〉 such, as doth produce a holy life. An● the Apostle saith, 
Rom. 3.31.  Do we then make vo●… the law through faith? God forbidden, ye, 〈◊〉 establish the law. That is, none can obey the law, with that sincerity, delight, and desire, as those that are circumcised with the circumcision made without hands. And St. Paul saith of the outward circumcision. 
Gal. 5.6,7,8.  For in Jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love. Ye did run well, who did hinder you, that you should not obey the truth. This persuasion cometh not of him that calleth you. We also here see, that saving faith worketh by love, and there is no such obedience, as that wherein the heart is engaged. And he here tells the Galatians, that they did run well, who did hinder them, that they should not obey the truth. And before he told them, that they had begun in the Spirit, by which it was certainly sure, they were in the right. And he farther lets them understand, that it was not of him that called them, that this delusion, or persuasion came; therefore it was by the wiles of Satan and his Instruments, that they foolishly were ensnared. But St. Paul saith, 
Rom. 2.7,8,9,10,11,12,13.  To them, who by patiented continuance in well-doing, seek for glory, and honour, and immortality, eternal life. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation, and wrath. Tribulation and anguish upon every Soul of man that doth evil, of the Jew first, and also of the Gentile. But glory, honour, and peace, to every man that worketh good, to the Jew first and also to the Gentile. For there is no respect of Persons with God. For as many as have sinned without the law, shall also perish without the law; and as many as have sinned in the law, shall be judged by the law. For not the hearers of the law are justified before God, but the doers of the law shall be justified. That is, as I tell you they were upon their first conversion and resignation justified by their faith in Christ but after we are converted, and justified by faith, then whilst we have life, we must use our diligence to walk in obedience and to perfect holiness in the fear of the Lord. And here we see he acknowledges the moral law to the greatest height, and tells us, that we must be judged by it and the Gospel. 
2 Cor. 7.1.  For he saith in the 16. v. In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel. Therefore as St. Peter saith, 
2 Pet. 3.14  We must be diligent that we may be found of him in peace, without spot, and blameless. And the Apostle saith again, 
1 Pet. 1.13,14,15.  Wherefore gird up the loins of your mind, be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ. As obedient Children, not fashioning yourselves according to the former lusts, in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation. That is, endeavour to be holy in all your conversations. And as it is said in Heb. 
Heb. 12.14.  Fellow peace with all men, and holiness, without which no man shall see the Lord. By which we see nothing but a close walking with Christ, will keep us in the love of Christ; for if we sin wilfully, after we have thus received the knowledge of the truth, I find no hope of mercy: for the greater light we sin against, the greater condemnation we fall under, as witness, when the Lord was in the Camp of Israel, the man that gathered sticks on the Sabbath day, was utterly cut off from the Congregation of the lord 
Rom. 15.29,30,31,32,35.  Because he despised the word of the Lord, therefore was he cut off in his iniquity, and was stoned to death. So also underneath the evident manifestations of the Spirit of God in the Apostles time, we see in the Acts by Ananias and Saphira his Wife, 
Acts 5.1,2,3,4,5.  that having joined themselves to the Church, and in that they hypocritically would appear in the sight of the Apostles more devoted to the interest of the Church, then really they were, therefore St. Peter tells them, they had not lied unto man, but unto God; for he saith likewise, whiles it remained, was it not thine own, and after it was sold, was it not in thine own power, why hast thou conceived this in thine heart, thou hast not lied unto men, but unto God. And Ananias hearing these words, fell down and gave up the Ghost. By which we see, of what dreadful consequence it is for us to pretend to be more holy than we really are. Therefore let this be a warning to us, to be better than we pretend to be; for 'tis God that knoweth the heart, and tryeth the Spirits of men. And also God saith, 
Ezek. 33.12.  Therefore thou Son of man, say unto the Children of thy people, the righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness, neither shall the righteous be able to live for his righteousness in the day that he sinneth. And the Apostle saith, 
Heb. 6.5,6  that if they wilfully sin, after they have tasted the good word of God, and the powers of the World to come, they cannot be renewed by repentance. For if we are only of the outward Church, we fall short of Salvation, and must have our share in the threatened misery; and if we defer repentance, and check the good motions of the Spirit, we thereby lose the day of grace, and so are left of God. And if we go to hear the word, and do not benefit thereby, we are like the Earth which drinketh in the rain, 
Heb. 6.3.  yet bearing thorns and briers, is rejected, and is nigh unto cursing, whose end is to be burned. And if we are wilfully ignorant: It is said, it is only the Fool hates knowledge. 
Pro. 1.22.  And God saith, my People are destroyed for lack of knowledge. 
Hosea 4.6.   
And whereas the Lord saith, 
John 5.20,21,22,23,24.  For the Father loveth the Son, and showeth him all things that himself doth: and he will show him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgement to the Son. By this we may plainly see, that Christ spoke this for the time to come, in which he will jduge the World; for when he then came, it was to teach, and to suffer; and now, as he is at the right hand of God, it is said, he sits there as an Advocate with the Father, but when he comes again, he is then our Judge; therefore this is spoken for that time, when all judgement shall be given to him. The Lord saith, That all men should honour the Son, even as they honour the Father, he that honoureth not the Son, honoureth not the Father which hath sent him. Now the Jews and Turks honour him not as they do the Father; therefore spoken for time to come. And he saith, Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me hath everlasting life, and shall not come into condemnation, but is passed from death unto life. That is, when the Lord again cometh, that them which he then findeth thus, will have everlasting life, and shall not come into condemnation, but then will be passed from death unto life. And he saith, 
John 5.24,25,26,27,28,29.  Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself, so hath he given to the Son to have life in himself. By all the foregoing words it doth evidently appear to be the first resurrection, the which will be at the coming of the Lord, and here spoken in the usual way of Scripture speaking; in mentioning that which is to come, as though it were already come. Now although the wicked are termed to be dead in sin, yet in the foregoing words, there was made no mention of them, but of the judgement that was committed to Christ. Neither is the voice of Christ after his Ascension, said to call home any but St. Paul. And the Holy Ghost was not given, till after the People were brought home by the voice of his Messengers in the call of the Gospel. Therefore this must needs be meant of the first Resurrection, which will be when Christ again cometh. And the Lord saith, 
Joh. 5.27,28,29.  And hath given him Authority to execute judgement also, because he is the Son of God. We see all along here, that the Lord speaks of his power and judgement, when he again comes. And again he saith, Marvel not at this, for the hour is coming, in which all that are in their graves shall hear his voice. And shall come forth, they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation. Here the Lord speaks in the Scripture way of speaking, in that he so nearly joins his coming to judge the World with that last judgement like that of his joining the destruction of Jerusalem, and of the World together, according to which all the Scripture is so joined. Now these two judgements, are clearly to distinct things; for in the first, it is said, the dead shall hear the voice of the Son of God; and it was those that did hear, did live, therefore this is at the first resurrection, when the Lord again comes, at which time all the promised Elect shall be called in whom he hath promised mercy, and with the dead Bodies of the Saints, shall hear the voice of the Son of God and live. And the other, is the eternal judgement, which is spoken of in the Revelations; where it is said, the Sea, and Death, and Hell delivered up the dead. As to what the Lord saith in John 5. from the 20. v. to the 29. v. The Lord there speaks of the two judgements, as I have elsewhere proved to you; and therefore what he saith in the 24. v. is concerning them that are believers at his coming, that they have everlasting life, and that they shall not come into condemnation; but where the Lord saith, 
John. 6.47  Verily, verily. I say unto you, he that believeth on me hath everlasting life. And the Apostle also saith, 
1 John 5.11,12,13.  This is the record, that God hath given us eternal life: and this life is in his Son. He that hath the Son hath life, and he that hath not the Son of God hath not life. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life. That is, God hath renewed us in Christ, and given us eternal life by him, if we are true Believers, and what that belief is that is required of us, I have elsewhere proved to you. But the everlasting life that is given the Believer, is as it was given Adam in Paradise, the which was as long as he continued in his obedience. And so it is with us; the which, the words of the Lord doth fully explain; where he saith, 
John 8.51  Verily, verily, I say unto you, if a man keep my say, he shall never see death. And Christ saith again, 
John 15.9,10,11,12.  As the Father hath loved me, so have I loved you, continue ye in my love. If ye keep my commandments, ye shall abide in my love: even as I kept my Father's commandments and abide in his love. These things have I spoken unto you that my joy might remain in you, and that your joy might be full. This is my commandment, that ye love one another, as I have loved you. By all this we plainly see, that the eternal life given the Believer, is theirs no longer than they persist in their obedience: So Adam's eternal life that he had given him in Paradise, was lost by his offending; for had he persisted in his obedience, he had never died. And as I have already proved to you, that if we are regenerated, so as our wills are brought over into an entire resignation of ourselves to God and Christ, than we are accepted of him; and then is the righteousness of Christ imputed to us; but it is afterward there comes a day of trial, either by temptation, or affliction, or a cloudy dark day may overtake us; and therefore it is best for every true Christian to arm themselves for the worst; that they may be able to stand in the evil day: so, whilst we continue in our obedience, the perfect righteousness of Christ is imputed to us; and then as the Apostle saith, are we complete in him, and afterward, what sins are not wilfully committed, will not destroy us; because Christ is our Advocate with the Father; 
1 Joh. 2.1.  but let him that standeth take heed lest he fall. And St. John saith, 
1 John 3.6,7,8.  Whosoever abideth in him, sinneth not; whosoever sinneth hath not seen him. That is, they give themselves no liberty to sin; and what is not willingly committed, is not imputed. Little Children, let no man deceive you: he that doth righteousness is righteous, even as he is righteous. That is, if we continue in well-doing, as I before shown, we have the perfect righteousness of Christ imputed to us, for it is said we are complete in him. He that committeth sin, is of the Devil, for the Devil sinned from the beginning; for this purpose the Son of God was manifest, that be might destroy the works of the Devil. That is, he that wilfully committeth sin is of the Devil; for the Devil committeth no sin, but what he committeth wilfully. And the Apostle saith, 
1 John 1.6,7,8,9.  If we say we have fellowship with him, and walk in darkness, we lie and do not the truth. But if we walk in the light as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. This is that which makes us appear clean and white in the sight of God. But he saith again, If we say we have no sin, we deceive ourselves, and the truth is not in us. For we cannot live without sin, as sins of infirmity, and sins of ignorance, and too often overtaken in the sins of Negligence, and sometimes overtaken with the Sins of Surprisal. Therefore he saith in the 9 v. If we confess our sins, he is faithful, and just to forgive us our sins, and to cleanse us from all unrighteouness'. That is, all our unrighteousnesses upon our Conversion are forgiven, if we seek to God by Confession and Contrition. And whereas the Lord saith in Mat. 5.46,47,48. For if ye love them which love you, what reward have ye, do not even the Publicans the same? and if ye salute your Brethren only, what do ye more than others, do not even the Publicans so? Be ye therefore perfect, even as your Father which is in Heaven is perfect.  
That is, be you perfect, or sincere in your Love to others, as God was sincere or perfect in his Love to you, in that he gave the Son of his Love for you, according to his Promise. And in Luke 17.5,6. And the Apostles said unto the Lord, increase our Faith. And the Lord said, if ye had Faith as a grain of Mustardseed, you might say to this Sycamine Tree, be thou pluck up by the Root, and be thou planted in the Sea, and it should obey you. You might, that is, hereafter say to this Sycamine Tree, be thou removed; for at that time the working of Miracles was not given. This also was spoken of to the Apostles. And in that he saith to them, that if ye have Faith, as a grain of Mustardseed; the which was to exclude Judas, for he had not the least of that saving Faith, which worketh the Heart in Love with Christ, and so was not to be partakers of the gifts of the Holy Ghost, and the working of Miracles with the rest of the Apostles. And by the want of this grain, was to signify to us, that Judas was an instrument of Satan all along, according to which is said in John 6.70. Jesus answered them, have not I chosen you twelve, and one of you is a Devil? Therefore not one grain of Faith and Love in him to the Lord Jesus. But God requireth of us, the whole Heart, and the whole Soul. And Christ saith, Matt. 10.37. He that loveth Father or ●…other more than me, is not worthy of me; he that loveth Son or Daughter more than me, is not worthy of me. 38. He that taketh not his Cross, and followeth after me, is not worthy of me. 39 He that findeth his Life shall lose it, and he that looseth his Life for my sake shall find it. That is, whosoever looseth the Pleasures, Advantages and Profits of this World for Christ, shall find Life everlasting. And Christ saith in Luke 17 10. When ye shall have done all those things which are Commanded you, say, we are unprofitable servants, we have done that which was our duty to do. But whosoever doth their Duty in their Service, God ordereth them Wages: And he saith of his, they do not serve me for nought, as in Mal. 1.10. And God told Abraham, that he was his exceeding great reward, Gen. 15.1. And it is said, Heb. 5.9. Christ is become the Author of Eternal Salvation to all them that obey him. And Christ saith, Rev. 2.7. To him that overcometh, will I give to eat of the tree of Life, which is in the midst of the Paradise of God. And we ought to look to the recompense of reward, as Moses did, Heb. 11.26. For he had respect to the recompense of reward. And it is an Article of our Faith to believe that God is a Rewarder of them that diligently seek him, as in Heb. 11.6. For without Faith it is impossible to please God, for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him.  
God would not have us think that he is beholden to us for our Service; but that we are engaged to him for accepting of us for his Servants. And if we are his Servants, we are sure of a Reward.  
And whereas the Man came to Christ with his Son, as in Matth. 17.15. Lord, have mercy upon my son, for he is Lunatic, and sore vexed, for oft times he falleth into the Fire, and oft into the water. 16. And I brought him to thy Disciples, and they could not cure him. 17. Then Jesus answered and said, O faithless and perverse Generation, how long shall I be with you, how long shall I suffer you? bring him hither to me. 18. And Jesus rebuked the Devil, and he departed out of him, and the Child was cured from that very hour.  
And whereas Christ said unto his Disciples, O faithless and perverse Generation, how long shall I be with you. The which words was, without doubt, to reprove them for their unbelief of his Power, in that they brought not the Possessed to him to be healed. And in the 19 v. Then came the Disciples to Jesus apart, and said, why could not we cast him out. 20. And Jesus said unto them, because of your unbelief; for verily I say unto you, if ye have Faith, as a grain of Mustardseed, ye shall say unto this Mountain, remove hence to yonder place, and it shall remove, and nothing shall be impossible unto you.  
Now whereas Jesus said unto them, because of your unbelief, that was, there was then an unbeliever amongst the Apostles. But Christ did also let them understand, that as many of the Apostles as had Faith, as a grain of Mustard seed then, that they should hereafter do as great Miracles as the removing of the Mountains to yonder place: For he farther tells them that nothing shall be impossible unto them. But by the following words of the Lord, he did declare that this Power was not then given them, as in the 21. v. How beit this kind goeth not out, but by prayer and fasting. That is, than they had no other power given them, but what the earnest Prayers and Fast of the Church may produce. But after Christ's Ascension, the Apostles were given the Holy Ghost, and the Working of Miracles, and in so wonderful a manner, that on whom they laid their Hands, they did receive the Holy Ghost. Yet notwithstanding these wonderful Miracles, this promise also may have some reference to the time when the Lord again comes; For it is a question, but that some things might be impossible for them to do, after they had received the gifts of the Holy Ghost, and the Working of miracles. But when they shall sit on Thrones, Judging the twelve Tribes of Israel, than nothing shall be impossible under their head Christ, for them to do. And they may say to that very mountain, remove hence to yonder place, and it shall be so. For the Lord, with Peter, James and John, did but just come down from the mountain, where was revealed that glorious Vision. And we have reason to believe it was on Mount Olivet, because the glory will be there Revealed, and the mountain cleaving, when the Lord descends so low, as his feet to stand upon, it may be so determined by the Lord, that by the word of the Apostles, that that Mountain shall remove toward the North and toward the South, as in Zac. 14.4.  
Now the Reason that Christ made mention of so small a quantity of Faith was, that thereby his Disciples and Servants, afterwards might understand, That Judas had never any grain of Faith to make his Heart have any love to Christ. And by the word Grain of Faith, was Judas Excluded from having any share in those Promises. And those promises that were made to particular persons, we are not to challenge a share in, for they belong not to us, no more than the sitting upon twelve Thrones, to Judge the twelve Tribes of Israel belongs to us.  
And in Matt. 21.19. And when the Lord saw a Figtree in the way, he came to it, and found nothing thereon, but Leaves only, and said unto it, let no fruit grow on thee hence forward for ever. And presently the Figtree withered away. 20. And when the Disciples saw it, they marvelled, saying, how soon is the figtree withered away. 21. Jesus answered and said unto them, verily, verily, I say unto you, if ye have Faith, and doubt not, ye shall not only do this which is done to the Figtree, but also, if ye shall say unto this Mountain, be thou removed, and be thou cast into the Sea, and it shall be done. 22. And all things whatsoever ye shall ask in Prayer, believing, ye shall receive.  
This Christ spoke to his Disciples, unto whom he afterward gave as great power to, as that of the removing of Mountains, when he sent upon them the Holy Ghost, and the Power of working Miracles; and there is no doubt, but if they had said to the Mountain, be thou removed into the Sea, but it should have been done, as well as when Elijah called for Fire to come down from Heaven. But these promises belong not to us; but those that find they have Power to do these Miracles, may believe they do belong to them. Now here is some difference between what is said in these Verses, and what is said in the former: for there it is said that they shall say to this Mountain, be thou removed, and it shall be done; but in these last Verses, it is said, if you shall say to this Mountain, be you removed, and it shall be so. In the former, there should be nothing impossible for them to do. But in these, whatsoever they should ask believingly, they should receive.  
Now as St. Paul saith, 1 Cor. 13,2. And though I have the gift of Prophecy, and understand all Mysteries, and all knowledge: And though I have all Faith, so that I could remove Mountains, and have no Charity, I am nothing. 3. Although I bestow all my goods to feed the Poor, and though I give my body to be burned, and have not Charity, it profiteth me nothing.  
Now these Mountains that St. Paul here speaks of, doth appear to be some inbred Corruption, which a man might find some inconvenience in; And so for fear of Hell, he becomes terrified, and therefore no longer willing to live in them; having all Faith, as to believe the whole Revealed Will of God in his Word; And therefore when he finds that he in his own strength was not able to overcome them, than he goes to fetch strength from the the Lord, in making his Addresses to him, for his Assistance; and having thereby gained power to remove these Mountains; yet if his Heart is not drawn out in the Love of God and Christ, thereby he is still nothing, for it is our Love that God requireth, and it is that which will launch with us into the World that is to come. As to that word, which in these new Translations, is termed Charity, is in the old Translation, Love, as in the Original; For by Love we extend ourselves to God, as well as to our fellow Creatures, which by Charity we cannot do.  
Now, as for those places of Scripture where Christ and his Apostles saith, he that believeth in me, or he that believeth in Christ, shall be saved, is only in short to remember them of the Lord's Revealed Will in his Word, which if they do so believe in the Lord, as to make his Commands and Precepts the rule of their Lives, to live according thereunto, they shall be saved. The which is a clear demonstration, that the Lord hath by himself, and his Apostles, left us Instructions, which we are to believe, by which Salvation is attainable. The which St. Paul's words does farther clear, 1 Cor. 15.1. Moreover, Brethren, I declare unto you the Gospel which I preached unto you, which also ye have received, and wherein ye stand: By which also ye are saved, if ye keep in memory what I Preached unto you, unless ye have believed in vain. And St. Peter faith, 1 Pet. 1.21,22. Who by him do believe in God that raised him up from the Dead, and gave him Glory, that your Faith and Hope might be in God. Seeing ye have purified your Souls in obeying the Truth through the Spirit; see that ye Love one another, with a pure Heart fervently. We here see this Faith purifieth the Soul, and extendeth itself in Love, for God is Love. And St. Peter saith in Acts 15.9. That God put no difference between us and them, purifying their Hearts by Faith. By which we see, if we have a saving faith, it will work the same effect in us.  
This is spoken of the Election 〈…〉, and 〈◊〉 of those that were Christ's standing witnesses through the World, of whom the Lord faith in John 10.27,28. That none can pluck them out of his hand.   

Concerning the Indwelling of Christ in us.  
NOW as to Christ's being in us, and as to the indwelling of the Spirit with us; I shall here set down what St. Paul saith, 2 Cor. 13.5. Examine yourselves, whether ye be in the Faith, prove your own selves, how that Jesus Christ is in you, except ye be roprobates. Now we are to take notice what he here saith in the former part of the verse; the which was, that we should examine ourselves whether we are in the Faith, and that we should prove ourselves; as much as to say, that is the way, to know whether Christ is in us, or no: And in the Ephesians he tells us plainly, how it is Christ is said to dwell in us, where he saith in Ephes. 3.17. That Christ may dwell in your Hearts by Faith, that ye being rooted and grounded in Love. By which we may clearly see, it is by Faith and Love that Christ is said to dwell in our Hearts. And therefore St. Paul saith in 1 Cor. 16.22. If any Man love not the Lord Jesus Christ, let him him be Anathema Maranatha. The which is, let him be Accursed, and if accursed, besure he is a Reprobate.  
Now if the indwellings of Christ in us, is by Faith and Love; then the best way to know whether Christ hath such an Indwelling in us, or no, is by our Obedience to him, in our close walking with him, according to his Revealed Will in his Word. And if so, we shall have the Spirit which is the Comforter, more or less, bearing Witness with our Spirits that we are the Children of God.  
And St. Paul here speaks of the Works of the Flesh, where he saith, Rom. 8.5, to the 10. v. They that are after the flesh, do mind the things of the flesh, but they that are after the Spirit, the things of the Spirit. For to be carnally minded is Death, but to be spiritually minded is Life and Peace: Because the carnal mind is entirely against God; for it is not subject to the Law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the Body is dead, because of sin; but the Spirit is Life, because of righteousness.  
We see that the Spirit here spoken of is no other but a Spirit of Complaiscency to God and Christ, in that their Wills are brought over into the Love and Obedience of him. The which St. Paul speaks to this effect in Phil. 2.2. to the 8. v. Let nothing be done through strife, or vain glory, but in lowliness of mind, let each esteem other better than themselves. Look not every man at his own things, but every man also to the things of others: Let this mind be in you, which was also in Christ Jesus; who being in the form of God, thought it no robbery to be equal with God: But made himself of no Reputation, and took upon him the form of a Servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the Death of the Cross. Now, it was with the Spirit of Love, and this submissive Spirit that was in Christ, which is required to be in us: The which wholly brings us into Obedience to the will of God. And St. John saith to the like effect, 1 John 2.5,6. Whosoever keepeth his word, in him verily is the word of God perfected, whereby know me that we are in him. He that saith he abideth in him, ought himself also so to walk, even as he walked.  
These forementioned places do fully evidence to us, what is that Spirit of Christ, that is required to be in us. And not that it is required, or given to us the working of Miracles, the giving of the Holy Ghost, or speasting with Tongues: Neither that we should expect the Spirits teaching of us, so as to speak expressly to us, as it did at the Establishing of the first Christian Churches. As to which, St. Paul saith in Gal. 1.11,12. I certify you brethren, that the Gospel which was Preached of me, is not after man. For I neither received it of man, neither was I taught it, but by the Revelation of Jesus Christ.  
Now the first Churches being thus wonderfully established by the mighty Power of God, in the pouring forth of his Spirit upon them, for the furtherance of the Gospel, unto part of which St. John wrote this first Epistle: Which persons were well instructed in the Word; after which they received the Holy Ghost, which is the anointing which he here speaketh of. And as to what he here saith concerning the Word, I shall begin at 1 John 2.24,25,26,27 Let that therefore abide in you which ye have heard from the beginning; if that which ye have heard from the beginning, shall remain in you, ye also shall tontinue in the Son, and in the Father. And this is the promise that he hath promised us, even eternal Life. These things have I written unto you, concerning them that seduce you. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you, but, as the same anointing teacheth you of all things, and is Truth, and is no Lie, and even as it hath taught you, ye shall abide in him.  
Here, by these Words we are first to take notice, that if the Word of God, which they heard from the beginning, did remain in them, they should also continue in the Son, and in the Father, so as to have Eternal Life.  
Now these things he wrote to them, because there were some that went about to seduce them; therefore he doth admonish them, that if the word did remain in them, that then they should continue in the Son, and in the Father. Now whereas he saith the Anointing which ye have received of him, abideth in you, and ye need not that any man teach you, but as the same anointing teacheth you all things. But by the forementioned Caution, that if the word did remain in them, that then they should abide in the Father and the Son: By which it does appear, that if they neglect or slight the word, that the Spirit would soon withdraw his teaching and comfortable presence from them. Therefore he saith in 1 John 2.28,29. And now little Children abide in him, that when he shall appear, we may have confidence, and not be ashamed before him, at his coming. By which we see, that although they had the gifts of the Holy Ghost, with the Teachings of the Spirit, yet they may so grieve the Spirit of Grace, as to tempt God to leave them. Now when the wonderful pourings forth of the Spirit, which was in the Apostles time, with the working of Miracles, and speaking with Tongues ceased; then did this evident Teaching of the Spirit cease also.  
Now St. John writing to the Saints, which had the Anointing of the Spirit, which was, that they had received the Holy Ghost, the which was given for the Establishing of the Gospel. He saith unto them in the 1 John 3.2,3,4,5. Behold, now are we the Sons of God, and it doth not yet appear what we shall be, but we know, that when he shall appear, we shall be like him, for we shall see him as he is. And every Man that hath this hope in him, purifieth himself, even as he is pure. Now if we have this Hope, and do not purify ourselves, it will prove but a vain hope to us. And whereas he saith in the 4. v. Whosoever committeth sin, transgresseth also the Law, for sin is the transgression of the Law. And ye knew that he was manifested to take away our sins, and in him is no no sin. That is, he was manifested to take away original Sin, and the Sins of the truly Penitent, upon their Conversion; and afterwards those sins that are not wilfully and presumptuously committed; therefore St. Paul saith, 2 Cor. 5.19,20,21. That God was in Christ, reconciling the World unto himself, not imputing their trespasses unto them, and hath committed unto us the word of Reconciliation. Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.  
We here see, that this invitation, and the not imputing their iniquities, was before their Conversion, so as to have tasted the good word of God, and the Powers of the World to come. And St. John saith, 1 John 3.6. Whosoever abideth in him, sinneth not, whosoever sinneth, hath not seen him. Whereas he saith, he that abideth in Christ sinneth not: That is, sinneth not wilfully and presumptuously, and sins after conversion, if not wilfully committed, are not imputed. But he that sinneth presumptuously, hath neither seen him nor known him savingly. And St. John saith in v. 7. Little Children, let no man deceive you; he that doth righteousness, is Righteous, even as he is Righteous. This is no otherwise than as to the sincerity of their Wills and Affections, upon which they are accepted, as perfectly Righteous in Christ Jesus; for than it is his Righteousness is imputed to them; for it is said, Col. 2.10. We are complete in him.  
And St. John also saith, 1 John 3.8. He that committeth sin is of the Devil, for the Devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the Devil. That is, He that wilfully committeth sin, is of the Devil, for we shall stand or fall according to the integrity or uprightness of our wills, the which if that is not right, the man cannot be without sin. And the which sin, makes them the Children of the Devil. And of whom God saith in Prov. 1.25,26. They set at nought all his Council, and would none of his reproof. Therefore he saith, I will laugh at your calamity, I will mock when your fear cometh. And whereas it is said, for this purpose the Son of God was manifested, that he might destroy the works of the Devil.  
Here St. John doth not speak in the ordinary Scripture way, of mentioning things that are to come, as though they were already done: But in our plain way of speaking, in that he saith, that he might destroy the works of the Devil; whereby we know that it is not yet done; but that he hath already paid the Ransom for that which he shall have in possession at that time of Restitution, and then shall he destroy the works of the Devil; For Christ himself saith in John 14.30. Hereafter I will not talk much with you, for the Prince of this World cometh, and hath nothing in me. Now it is Evident, if the Devil be the Prince of this World, Christ hath not yet destroyed the works of the Devil. And as to what St. John saith in the 9 v. Whosoever is born of God, doth not commit sin, for his seed remaineth in him; and he cannot sin, because he is born of God. Now in the former Verse he makes mention of himself, and the Church; and also saith, they are called the Sons of God; but in 1 John 3.9. he neither makes mention of himself, or the Church, but saith, Whosoever is born of God, doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God. Here we see that those that are thus born of God, cannot wilfully sin. But he writ not so to the Church, to whom he directed this Epistle, although they received the special Anointing. For he saith to them in 1 John 2.24,28. Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning, shall remain in you, ye also shall continue in the Son. And he saith in the 28. v. And now little Children, abide in him, that when he shall appear, we may have confidence, and not be ashamed before him, at his coming. By which cautions we see, that though they had received the anointings of the Spirit, yet through negligence they might fall off; That some are so absolutely chosen, or otherwise termed the very Elect, or as in Matt. 13.8. The good ground the Lord speaketh of, which bringeth forth Fruit, so as they cannot wilfully sin, and therefore cannot fall away, whilst the other had a season of Grace, and the anointing of the Spirit, and renewings of the Holy Ghost; in which benefits they must use their utmost diligence to make their Calling and Election sure; and to persevere in an holy Life, as they may become the Sons of God. Of which St. John saith, 1 John 2.29. If ye know that he is Righteous, ye know that every one that doth Righteousness, is born of him.  
Now that the Righteousness that St. John here speaks of, is no other than the uprightness of our wills accompanied with our utmost endeavours to persevere in an Holy Life; by which we like Children, show forth our Love, and Obedience to God and Christ; and if so, the Righteousness of Christ is imputed to us, so as we become perfectly Righteous in the sight of God, through the Righteousness of Christ put upon us; the which his own words makes fully evident, by reason in his first Chapter of the said Book he informs them fully how the case stood with them, where he saith in 1 John 1.6,7,8,9,10. If we say that we have fellowship with him, and walk in Darkness, we lie, and do not the truth: But if we walk in the light as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful, and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.  
St. John in the first of these verses tells us, That if we say we have fellowship with God, and walk in darkness, that we are liars. And he saith in the following verse, If we walk in the light, as he is in the light, that is, as God is in the Light, then have we fellowship one with another, that is, with God, according to what he saith in the 3 v. of the same chap. Now our walking in the light, as he is in the Light, is to have perfection always in our Eyes, and aims, so as to make it our daily endeavour to persevere man Holy Life, and then the Blood of Christ cleanseth us from all sin. And in the 8. v. he wholly takes us off, of that blind conceit, as to think that we have no sin. For he saith, if we say that we have no sin, we deceive ourselves, and that the truth is not in us. But he lets us understand in the following verse. That if we confess our sins, he is Faithful and Just to forgive us our sins, and to cleanse us from all unrighteousness. We must not here think that this Confession is to be without contrition, and repenting of the evil confessed. For if it is, our Confession will avail us nothing; for the Lord will not hear it, to cleanse us from our iniquity. And St. John in his whole Epistle makes it evident he had no such meaning, for them to confess their sins, and not amend their lives, as the 4. v. in the 2d. Chapter of the Epistle of John, He that saith, I know him, and keepeth not his Commandments, is a liar, and the truth is not in him. 5. But whosoever keepeth his word, in him verily is the love of God perfected; hereby know we that we are in him. 6. He that saith, he abideth in him, ought himself also so to walk, even as he walked. And he saith in 3. c. at 7. and 8. v. Beloved, let us love one another, for love is of God, and every one that loveth, is born of God, and knoweth God, for God is love. 9 In this was manifested the love of God towards us; because that God sent his only begotten Son into the World, that we might live through him.  
Now Love is the great Commandment both of the Old and New Testament. And Love is placed in the forefront of all the Graces, as in Cor. 13.1. Where we have in our new Translation turned into Charity, which in the old is Love; for Charity will not sufficiently explain the meaning of the word. Therefore it is said in the 3. v. Though I bestow all my Goods to feed the poor, and though I give my body to be burned, and have not Charity, it profiteth me nothing. That is, if we have not Love, for Love cannot be without Charity, but Charity may be without Love, for we may be Charitable by the way of Merit, thinking to purchase Heaven by it, and that will not do. But if we are without Charity in the way of our Duty, and Love in the fellow feeling of one another's sufferings, then is not the Love of God in us. For St. John saith in the 3. chap. 17. v. But whosoever hath this world's goods, and seethe his Brother have need, and shutteth up his bowels of Compassion from him, how dwelleth the love of God in him? 18. v. My little Children, let us not Love in word, neither in tongue, but in deed and in truth. And St. James saith in the 1.17. Pure Religion and undefiled before God, and the Father, is this, to visit the Fatherless and Widows in their Afflictions, and to keep himself unspotted from the World. And he saith in the 2. c. 13. v. For he shall have judgement without mercy, that hath showed no mercy, and mercy rejoiceth against Judgement. 14. v. For what doth it profit my brethren, though a man say he hath Faith, and have not Works, can Faith save him? 15. v. If a Brother or sister be naked, and destitute of daily Food. 16. v. And one of you say unto them, depart in Peace, be you warmed, and filled: Notwithstanding ye give them not those things which are needful to the Body, what doth it profit? 17. v. Even so Faith, if it hath not works is dead being alone.  
We are not here now to wait for new Calls, but to improve the Talon that God hath given us, in that we have his word, the good motions of his Spirit, and the Checks of Conscience; the which Talents well improved, will bring us to Eternal Blessedness, for if we take to the rule which he hath set before us, and according thereunto beg his continual Assistance, God will then never be wanting to us. And St. Paul saith of the Scriptures, 2 Tim. 3.15. That from a Child thou hast known the Scriptures, which is able to make thee wise to Salvation, through Faith which is in Christ Jesus. By which the Promise is obtainable, for as there is an absolute Election, of whom it is said their Names was Written in Heaven from the Foundation. So there is a conditional Election, and us a Day of Grace. Therefore as the Apostle saith having a promise of entering into his Rest, let us fear, lest we should fall short of it. Therefore let us up and be doing, that thereby we may make our Calling and Election sure, for we are not of that number that are chose to be his standing Witnesses through the World, and therefore may fall away; the which I have clearly proved by the word, where I have spoken of Election.   

Of Baptism.  
AND whereas St. Paul saith, Gal. 3.27. For as many of you as have been baptised into Christ, have put on Christ. The which is meant 〈◊〉 the Spiritual Baptism, whereby they become conformable to Christ, as in Rom. 8.9,10. Ye are not in the flesh, but in the Spirit; if so be that the Spirit of God dwell in you. Now if any Man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin, but the Spirit is Life, because of Righteousness. But if the Spirit of him that raised up Jesus from the Dead dwell in you, he that raised up Christ from the Dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you. The which indwelling of his Spirit, is this Spiritual Baptism. Now with the Spiritual Baptism, there is joined a sign or Seal, the which is the outward Baptism of Washing or Plunging. So as to be buried under the Water; and therefore said, buried with him in Baptism; for as Christ was underneath the Earth, so we should be plunged under the Water; the which doth also signify to us, that we should be Spiritually Dead to the World, as having no delight in it, or to it. Now the Children of believing Parents are said to be Holy; therefore fit to receive this sign of Baptism, and they also being in Covenant as well as their Parents. And by the Blood of Christ it is, that both are made partakers of the Promises; but to any that are of Maturity, and not Believers; the which Belief is such, as brings our Wills over into a conformity to the will of God than Christ dwells in us by his Spirit, and then are we Spiritually Baptised. And if the outward sign and Seal is fixed on them, that within them is not sound the thing signified; It is but like a Seal to a blank Bond: For St. Paul saith, Rom. 2.28. For he is not a Jew, which is one outwardly, neither is that Circumcision, which is outward in the Flesh. 29. But he is a Jew, which is one inwardly, and Circumcision is that of the Heart, in the Spirit, and not in the Letter, whose praise is not of Men, but of God.  
Now Children are innocent, as to any actual Sin; and if they come of believing Parents, are said to be Holy, and so fit to be Baptised, and the Covenant of God made by Moses, was as well made with Children, as with those of Maturity.   

Of the Trinity.  
THe meaning of the Trinity is this, That the Infinite God consists of three Glorious Being's or Persons, as God the Father, God the Son, and God the Holy Ghost, and these three to be one God, being of one Will, one Mind, one Power, one Glory; this being the Trinity in Unity, and Unity in Trinity, which was from all Eternity, and so continues to all Eternity, the only true God, blessed for ever more, Amen. Heb. 1.3,8. John 5.21,22,23. 1 John 5.20. Col. 1.15,16,17. John 1.3. Acts 5.3,4. Wisd. 7.24,25,26,27.  
Let us all learn to know God in Christ, Christ in Faith, by an Holy reliance upon him, and a self Resignation of our Wills and affections to him, and to know our Faith by good works, and so to know the Will of God, as to do it; and before the knowledge of all other things, we should learn to know ourselves.  
Whereas it is said in 1 John 5.7,8. that the Father, the Son, and the Holy Ghost are One, so it is said, the Spirit, the Water, and the Blood a gree in one, as to the renewing of a sinner; the Spirit of the Lord doth again Renew us; the Water in Baptism washeth us, and the Blood of Christ 'tis that Justifies us, if we take hold of the tender of his Grace, according to the condition as it is offered. And again, the Spirit, the Water, and the Blood, agree in one; for at our first beginning, after God had Created Man, God breathed into him the Breath of Life, and thereby man became a Living Soul: God did not first give him a Natural Life, and then breath into him the Breath of Life, so as he became a Living Soul; but it was that Living Soul that quickened his Natural Body, and did intermix itself with the Water and the Blood, as to agree in one, and so it runneth through the whole Body of Man; not the least Finger, nor the most remote part of man; but the blood hath therein its Circulation: And the Spirit being intermixed with the Water and Blood, whereby we may suppose, that the Soul of Man, when distinct from the Body, may bear the figure of a Man, for which Opinion, our Lord did no way reprove his Disciples, for thinking he had been a Spirit, when he appeared to them, in his own likeness, after he arose; but said, Handle me, and see, for a spirit hath not Flesh and Bones, as ye see me have, as in Luke 24.39. This I speak not as an Article of Faith, but being not reproved by the Lord, therefore 'tis most likely.   

THIS TREATISE Proving Three 

WORLDS,  
FOUDATIONS,   Mentioned in Scripture: Whereby it is clearly made apparent, that none were Elected before the Foundation of the Material Heavens and Earth. And likewise that the Eternal Purpose only reacheth forward to the Eternity that is before us. That the Decree for entering into Life was made straight after Adam fell. Two sorts of Elections proved by the Word; with the Day of Grace, or an Offer of Mercy to all that will upon the Conditions take hold of it, which all Israel had, till they forfeited it by their not yielding Obedience. There are also several Controversal places answered: The Tree of Life, and the Tree of Knowledge explained.  
LONDON, Printed for M. M. and to be sold by Tho. Fabian, the lower End of Cheapside in Mercer's Chapel. And Henry Nelme at the Leg and Star in Cornhill. And divers other Booksellers about London. 1696.   

THE CONTENTS.  

THE several sorts of Election; As, The Election of the first Churches and their Children being in Covenant. page 303  
The meaning of being Chosen in him before the Foundation of the world. p. 305  
The Decree was made after the fall of Adam. p. 316  
Israel was put into a capacity of obedience. p. 320  
That the Christians were put into the like capacity. p. 323  
When it is God beholdeth not iniquity in Jacob. p. 326 327  
The meaning of Jacob have I loved, and Esau have I hated. p. 337  
What God hardened Pharaoh in, it being neither in sin nor cruelty. p. 343  
The root of bitterness, which is the Beast. p. 347  
God showing mercy to whom he will have mercy. p. 349  
God gave a day of Grace, or an offer of mercy to Babylon. p. 351  
That we may withstand our mercies. p. 362  
A threefold hardness of heart. p. 363  
Of old ordained to condemnation, explained. p. 368  
The meaning of chosen from the beginning. p. 375  
The meaning of the eternal purpose. p. 380  
Who they are that are chosen to the praise of his glory; with the general offer of mercy. p. 382  
What were the worlds that were made. p. 394  
Concerning the Illegitimate. p. 399  
How there came to be several Seeds in the world. p. 400  
Concerning the Righteous and the Wicked. p. 407  
The foreknowledge of God. p. 411  
All shall be judged according to their deeds. p. 422  
The Children of Believers dying in their infancy, are in Covenant. p. 424  
The very Elect, or standing witness. p. 426  
The promise made to David, Solomon and Christ. p. 444  
The Battle of Gog and Magog. p. 448  
The Sinagainst the Holy Ghost. p. 453  
The Tree of Life, and the Tree of Knowledge of Good and Evil. p. 456  
Of Perfection. p. 458    

TO THE READER.  
Christian Reader,  
IN this Treatise is discovered those great Truths which we have not understood: The which hath much occasioned those great and dangerous mistakes that we are in at this day. But God having compassion on them that are unwillingly out of the way, therefore hath accordingly now brought the true meaning of the word to light, that his justice might be magnified; and also that man might not bottom on a wrong Foundation, so as to think that God from all eternity elected some to everlasting Life, and left all the rest under a necessity of Damnation; For now the places of Scripture that have caused our mistakes as to these things, are by the word clearly proved to have no such meaning as we have hitherto apprehended. But this Book being done in haste, both by the Author and Printer, for which cause it was not so well done by either as it should have been; For my intentions were, to have had it published the latter end of the last year: But I afterward finding there were several other things in dispute in the New Testament, which I did not then so clearly understand, made me defer it till such time as by prayer, and further search into the word, God might enable me to answer them. The which accordingly by God's assistance I have now performed in a small Treatise, or two. Wherein also the Election of the first Churches is more clearly explained. Likewise showing that their Children were taken into Covenant, and those difficult places (mentioned in the Table of this Book) are here by the word made plain: And Oh! that we would improve the Knowledge of these things. And since God hath not excluded any from his mercy, that are willing to accept it upon the conditions as it is tendered, let us not by sin exclude ourselves, & that we may not exclude ourselves, is the earnest prayer of your Servant, & wellwisher in Christ;  
M.M.   

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This being the part of a book, which containeth three several Subjects, which I thought good to divide, that the price being small, it might the easier be attained by all.   

As touching the several sorts of Election, and the several ways whereby Christ bringeth his Elect, or Sheep into his Fold, is here set down.  
FOR although there is but one way of coming to God, and that one way is only 〈◊〉 and through Christ; for our Lord saith, John 14.6. I am the way, the truth, and the Life; no man cometh unto the Father but by me. And he farther saith John 10.1. Verily, verily, I say unto you, he that entereth not by the door into the Sheepfold, but climbeth up some other way, the same is a thief and a robber. And the Lord also tells them, that he is the Door, wherein he saith, V 9. I am the Door: By me if any man enter in he shall be saved. And it is said Act. 4.12. ●either is there salvation in any other: for there is no other name, under Heaven given among men, whereby we must be saved. By these Scriptures is fully manifested, there is no way for the elect to come unto God, but in, and through Christ. But by the word, it may be easily proved, there is several ways for the elect to be brought into Christ. For first, after the fall of Adam, they were to observe the ordinances, then declared to them by God; and also looking to the promised Seed for satisfaction, and reconciliation, if they were found in their obedience to God. After which Moses his time, God gave them the Law upon mount Sinai. But still they were to look to Christ in the promise, in that he should bruise the Serpent's head, and take away the sting of Death from them. And here God saith to Israel, as he said to Cain, 
Gen. 4.7.  If thou dost well, shalt thou not be accepted? but if thou dost evil sin lieth at the Door. So God saith to the Seed of Jacob, 
Deu. 11.26.  Behold I set before you this day a blessing and a curse. 27. A blessing if you obey the commandments of the Lord your God which I command you this day. 28. And a curse, if you will not obey the Commandments of the Lord your God, but turn aside out of the way, which I command you this day. You see here was the free Grace of God manifested to them above the rest of the World, in that God had so far renewnewed, or enlightened them, as to bring them to the knowledge of himself; the which the rest of the world was almost wholly ignorant of. And here God gave Israel a rule by which they should walk, the which it they had so done, they had enjoyed the blessings that God had there promised them, and that He would also be their God for ever, and they should be his people.  
And after Christ came, the Gospel was published, wherein all Nations were invited, that whosoever would, might come and take of the Waters of Life freely, Rev. 22.17. But although there was none excluded, yet there was the Condition of the tender of Grace to be observed by all them that are made partakers of the blessedness. Which Condition was, Repentance from Dead Works, with Love and Obedience to God, and Christ, and thankful acknowledgement of the mercy and benefit purchased by Him.   

Now as concerning Election, which consists of Three Distinctions.  
FIrst, The Election of the Church.  
Secondly, The Election of the children of the Church, as being in covenant; and if they die in their Infancy, accepted for their Parent's sake, so as they shall not see Hell; and in the Last Judgement, there is none condemned to feel punishment in that body in which they never had offended. Therefore the children shall return from the Land of the Enemy, as I shall hereafter prove.  
And Thirdly, Of the special Elect, which the Lord terms, the very Elect, of whom he said, they should not be deceived.  
And now to make clear these Elections. I shall here prove to you, that there was neither Predestination nor Reprobation, before the Foundation of the Material Heavens and Earth. And in the first place I shall prove, there was none reprobated, as I shall make appear by the Word and Oath of God. For God saith in Ezekiel 33.11. Say unto them, as I live, saith the Lord God, I have no pleasure in the Deash of the Wicked. Now had God made a Decree before the Foundation of the Material Heavens and Earth, that the greater part of mankind should be Reprobates, and for being so, they should be damned; and 〈◊〉 Decree to pass before they had a being, or the World in which they offended; then of necessity God must have delight in the Death of a sinner. But God foreseeing that Israel and we would be apt to attribute their miscarriage unto him, therefore by his Oath he confirms to us the contrary, swearing by Himself, because he could swear by no Greater; And in 2 Esdras 8.59. it is said, For it was not his Will that man should come to nought. And Abraham said to God, Shall not the Judge of all the World do Right? And how would the Justice of God appear to make so many Millions of Souls on purpose to damn them, and only in pretence put them in a capacity of Obedience; when his unrevokable Decree was to the contrary? The which be it far from any soul to think, it being contrary to his Justice and Mercy, and contrary to his Oath and Word. Now as St. Paul saith, in Ephes. 1.4. They were chosen in him before the Foundation of the World. The which Foundation admits of several Interpretations.  
The First Foundation was the Material Heavens and Earth.  
Secondly, The People of the World is far oftener termed the World than the Real Earth is: For in John 15.18,19. the Lord terms the People the World no less than six times in two Verses. And so by the Prophets and Apostles, the People is termed the World. Now the Foundation of the World of People has been several ●mes laid: The Old World in Adam, this World in Noah, and the Foundation of the World to come in the Seed of Jacob, as I shall hereafter prove to you, when the Lord brought them out of the Land of Egypt, at which time he marked them for himself, to be the chief Foundation of the World to come; at which foundation the Lord Christ was figuratively slain in the Paschal Lamb. As it is said in Rev. 19.8. The Lamb slain from the foundation of the World. And it is said 1 Pet. 1.20. That Christ was foreordained before the foundation of the World, but was manifested in these last times for you.  
These words admit of a two fold interpretation, in as much as there is several Foundations; and it may as well be rendered that Christ was Ordained at the Fall of Adam, to make satisfaction for mankind, which was before the foundation of that World which is to come, which afterwards the Foundation was laid in Israel, when the Pascal Lamb was slain, as I shall make clear to you. And whereas St. Peter saith, was manifest in these last times, the which is the last times of this World of People. Now whereas St. Paul saith in Ephes. 1.9. Blessed be God and the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in Heavenly places in Christ; At which time he spoke this, it is evident they were not in Heaven; and therefore spoken for time to come. And whereas he saith, in verse 4. According as he hath chosen us in him, before the foundation of the World, that we should be holy, and without blame before him in Love. Now after Israel had fallen off, the Lord tells Esdras in chap. 2. verse 11. Their glory also will I take to me, and give these the everlasting Tabernacles, which I had prepared for them. Verse 12. They shall have the Tree of Life for an Ointment of sweet savours, they shall neither labour nor be weary. By which it doth seem to appear, that God did make choice of others, for the Glorious Tabernacle, before them which were the Foundation.  
And St. Paul saith, Ephes. 2.20,21,22. That they are built upon the Foundation of the Apostles and Prophets, Jesus Christ himself being the chief Cornerstone: In whom all the Building fitly framed together, groweth unto an holy Temple in the Lord: In whom you also are builded together for an habitation of God through the Spirit. Whereas he heat speaks of growing, is to show us, that the building is not yet completed; which Temple, or Building, will be completed, when the New Jerusalem from Heaven shall be revealed▪ as in Rev. 3.12. the Lord saith, Him that overcometh will I make a pillar in the Temple of my God, and he shall go no more out; and I will write upon him the Name of the City of my God, which is the New Jerusalem, which cometh down out of Heaven from my God, and I will write upon him my New Name.  
Now St. Paul saith, Ephes. 2.6,7. That God hath raised them up together, and made them sit together in heavenly places in Christ Jesus. Now it is certain, they were not at that time set with Christ in Heavenly Places; therefore spoken for time to come, as his words in the following verse make out; where he saith, verse 7. That in the Ages to come he might show the exceeding Riches of his Grace, in his kindness towards us, through Jesus Christ. Here St. Paul doth absolutely declare, that God will show forth the Riches of his Grace in his kindness towards them in the Ages to come. Now it is evident that there has not been such exceeding kindness shown forth to them in the Ages that are past. St. Peter saith, that Christ came in the last times. Therefore it is as Balaam said of Israel, According to this time it shall be said of Jacob, what hath God wrought? That is, when Israel shall again be restored, and the Glory of the Saints be revealed in that Tabernacle which the Lord shall pitch, and not Man. Then it is that the exceeding riches of his Grace will be manifested to those Ages that are now to come. And that is the time when Christ again comes, of which St. Paul saith, Whom he did foreknow them he also called; That then the Lord will call them, of whom he had a foreknowledge of, as by a promise from the Father.  
And then it is that will be made good which Moses said of God to Israel, in Deut. 7.9. Know therefore that the Lord thy God he is God, the faithful God, which keepeth Covenant and Mercy with them that love him, and keep his Commandments to a Thousand Generations. Here Moses saith, God will keep Covenant and Mercy to a Thousand Generations with them that love him. And as yet we cannot well reckon up an Hundred Generations from the first Creation of Mankind; for from Adam to Christ, St. Luke reckons up about sixty Generations. Therefore this keeping Covenant and Mercy, hath its Extent to the other World, which is the New World, or New Earth of people which is to come, in whom, as St. Peter saith, will dwell Righteousness; and here, as Moses hath it, will love God, and keep his Commandments; the meaning of which is both one and the same thing.  
And what Moses saith makes it farther clear, that it is when the Lord again comes; at which time he saith, verse 10. the Lord will repay them that hate him, to their Face, to destroy them; he will not be slack to him that hateth him, he will repay him to his Face. That is, when the Lord cometh, then will be their visible destruction; for he will then repay them to their Face; according to what the Psalmist saith, Psal. 58.10. And St. Paul speaking of the Glory which the then Church should receive at the coming of the Lord, saith to the Ephesians, Chap. 1.12. That we should be to the praise of his Glory, who first trusted in Christ. V 13. In whom ye also trusted, after that ye heard the word of Truth, the Gospel of your Salvation: In whom also after that ye believe, ye were sealed with that Holy Spirit of Promise.  
Now if they were Sealed when they received that Holy Spirit of Promise, than was their Calling and Election confirmed to them; and this Holy Spirit of Promise, was the giving the Holy Ghost, the which was also for the Establishing of the first Christian Churches, and to confirm the truth of the Gospel. But he saith in v. 14. The Spirit is the earnest of their Inheritance, until the Redemption if the purchased possession, unto the praise of his Glory. By which we see, although the Debt and Purchase was paid, yet the Redemption or Purchase was not yet in possession of him by whom it was purchased. And St. Peter saith in c. 2.9,10. They were a chosen Generation, or Royal Priesthood, an Holy Nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness, into his marvellous light. V 10. Which in time past were not a people, but are now the People of God; which had not obtained Mercy, but now have obtained mercy. The which words of St. Peter does make it plainly appear that they were not chosen before the foundation of this material Earth was laid, for than it could not have been said, they had not received Mercy, if they were predestinated to it before the First Creation. And therefore the forementioned words of St. Paul must have its reference to the New Heavens and Earth, and the foundation of, that World to come, of which World they are already chosen, to be the Kings and Priests of in that Glorious Tabernacle, and to be of the New Jerusalem, which comes down from Heaven; and then will they reign over that New World, and the Foundation of it is Israel, from whom will arise many Generations, and continue for ever; and then as it's said in Dan. 7.27. The Kingdom, and the greatness of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most high, whose Kingdom is an everlasting Kingdom, and all Dominions shall serve and obey him. Now, whereas St. Peter saith in the 2. c. 9 v. They were a chosen Generation, a Royal Priesthood, an holy Nation. You may be sure that they are chosen so for time to come; and that this speaking of his, is after the Scripture way of speaking, in that he mentions things that are so come, as though they were already done; and the Saints which are in Heaven, in Rev. 5.10. say, Thou hast made us unto God Kings and Priests, and we shall reign on the Earth.  
Here the Saints speak according to our method, in that they neither say they did Reign or do Reign on the Earth, but that they shall Reign on the Earth, the which will be in the World to come; then are they to be Kings and Priests of it, for which they were chosen before the World was, that is now to come; for the same Apostle tells us, Heb. 2.5. That unto the Angels hath God not put into subjection the World to come whereof we speak. And it is this World to come that he has been instructing the Church in. And also in Ephs. 1.17. he saith to the like effect, in that he saith, The eyes of their understanding being enlightened, that ye may know the hope of his calling, and what is the riches of the Glory of his Inheritance in the Saints. V 19 And what is the exceeding greatness of his Power to us ward, who believe according to the working of his mighty Power. V 20. Which he wrought in Christ, when he raised him from the Dead, and set him on his own right hand in Heavenly places. V 21. Far above all Principalities, and Powers, and Might, and Dominion, and every name that is named, not only in this World, but also in that which is to come. Now what can be this world to come? Heaven cannot be said to come, which was from all Eternity, and we all have held the Saints are to go thither; and although Christ was at that time in Heaven; yet the Apostle than speaks of the Power that Christ should have in the World to come; by all which we may plainly see, that it is that World which is not yet manifest; and since it is to come, it must be here manifested; and David speaking of the Glorious Time, Psal. 96.10. Say among the Heathen, the Lord Reigneth, the World also shall be established, that it shall not be moved; He shall Judge the People Righteously, and Govern the Nations upon Earth.  
Now St. Paul speaking of Israel, in Heb. 4.3. saith, Although their works were finished from the Foundation of the Word. The question is, whose works were these that were finished from the Foundation of the World? To which I answer, It was those whose Carcases fell in the Wilderness, because of their unbelief, that they murmured, and would not Fight for that Kingdom which God had promised them, they being then chosen for the Foundation of the World to come. Therefore St. Paul saith to them in Heb. 3.9. When your Fathers tempted me, proved me, and saw my works forty years. V 10. Wherefore I was grieved with that generation, and said, they do always Err in their Heart, and they have not known my ways. V 11. So I swore in my wrath, they shall not enter into my rest.  
Now, how could the great God say he was grieved, if he had determined their Destruction before the Material World was; or do we think the Infinite God a deceiver like ourselves? But the Apostle in the following verse, let's the then Church understand, they stand upon no other terms than Israel then did. Therefore he bids them in v. 13. Exhort one another daily, while it is called to day, lest any of you be hardened through the Deceitfulness of sin. V 14. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end. V 15. Which is said to day if ye will hear his Voice, harden not your Hearts, as in the Povocation. By which we see that our Promises are but conditional Promises, as Israel's was; for he here speaks of himself, and the Church, in V 14. Wherein he says, we are made partakers of Christ; with a proviso, That they are not so in, but that they may be cast out again. And therefore in his following words, he says, if we hold the beginning of our Confidence steadfast to the end. V 16. For some when they had heard, did provoke, howbeit, not all that came out of Egypt by Moses, V 17 But with whom was he grieved forty years, was it not with them that had sinned, whose Carcases fell in the Wilderness? V 18. And to whom swore he that they should not enter into his Rest, but to them that believe not. V 19 So we see that they could not enter in, because of unbelief. Now we see they entered not in because of their unbelief; And what was this unbelief? It was in that they followed not the Lord fully. They did believe that the Lord was the true God, and that he had promised them a blessing; but they were to engage themselves into a War, before they could obtain this blessing; but the Enemy appeared too great for them to grapple with. Now the Lord told them, that they should overcome; but they not willing to fight for the Blessing, (Their Carcases sell in the Wilderness, underneath the Lord's displeasure) So it is with us; we believe there is a God, and Christ, and that he hath satisfied for sinners, even for as many as come to God in and through his Name; and this they say they believe, and are well pleased with it. But when they find it is only such a belief that will stand them in stead, in which they must follow the Lord fully; then they shrink at it, and like it not; for they no sooner so believe, but they must immediately engage in a War with the World, the Flesh and the Devil. And against their own Hearts, Thoughts, and inclinations, Will and Affections, or else the Promised Blessing is not to be had. This sort of belief by no means they like not of, and care not for it; but it is so, that if we will not wrestle for the blessing, we must fall under the Condemnation of God, which is Hell Fire. And now in a more especial manner it behoves us to wrestle for the Blessing, now we are at the brink of Eternal Happiness, or misery; for when the Lord comes, which coming is just at hand, and then we shall be judged according to his word; which dreadful sentence to the wicked is, Go ye cursed into everlasting Fire, prepared for the Devil and his Angels. But as St. Paul saith, Heb. 4.2.3. Let us therefore fear, lest a a promise being left us of entering into his rest, any of you should seem to come shout of it. V 2. For unto us was the Gospel Preached, as well as unto them; but the word Preached did not profit them, not being mixed with Faith in them that heard it. V 3. For we which have believed do enter into rest. (In this he speaks of that which is to come, as though it were already done); as he said, As I have sworn in my wrath, if they shall enter into my Rest, although their works were finished from the foundation of the World. As in Numb. 14.28,29. Whereas the Lord saith unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you. Your Carcases shall fall in the Wilderness, and all that were numbered of you, according to your whole number, from Twenty Years old and upwards, which have murmured against me. Doubtless ye shall not come into the land concerning which I swore to make you dwell therein, save Caleo the Son of Jephunneh, and Joshua the Son of Nun. But your little ones which ye said should be a prey, them will I bring in, and they shall know the Land which ye have despised. But you may say, how could God be angry when he had decreed their Works, and so concluded them as finished from the Foundation of the World.  
To which I answer, It was from the Foundation of that World, that then was a laying in Israel, which the Twelve Tribes were then the Foundation of; And not that their Works were finished, or they condemned from the foundation of the Material Heavens and Earth. For in Esdras 3.17. And it came to pass, that when thou leddest his Seed out of Egypt, thou broughtest them to Mount Sinai. Verse 18. And bowing the Heavens, thou didst set fast the Earth, and movedst the whole World, and madest the Deeps to tremble, and troubledst the men of that age. That is, the world that is to come was established in the twelve Tribes, which in the Hebrews is mentioned as the foundation. Which people now being scattered throughout the face of the Earth, when they are again gathered at the coming of the Lord, with the Glory that shall then be revealed, with the dead that shall be raised will be the world that is to come, of which the Apostle speaks. And of which he saith, they were chosen before the foundation of the world was, which world is yet to come, as I have showed you. And the Angel further telleth, 2 Fsdras 7.11,12,13,14. (Which Angel by the word appears to be Christ.) He saith, because for their sakes I made the world: And when Adam transgressed my statutes, than was decreed that now is done. V 12. Then were the entrances of this world made narrow, full of sorrow and travel: They are but few and Evil, full of Perils, and very painful. V 13. For the entrances of the Elder World were wide and sure, and brought immortal fruit. V 14. If then they that live, labour not to enter these straight and vain things, they can never receive those that are laid up for them. We see here that the Angel does absolutely declare to Esdras, when the decree was past, in which the entrance into blessedness was made straight, or hard to be attained, that it was after the fall of Adam; and that now we must labour, or else we cannot receive the good that is laid up for us; which saying is like that of the Lords, in Rev. 3.10. because thou hast kept the word of my patience, I also will keep thee from the hour of Temptation, which shall come upon all the World, to try them that dwell upon the Earth. V 11. Behold, I come quickly: Hold that fast which thou hast, that no man take thy Crown. V 12. Him that overcometh, will I make a Pillar in the Temple of my God, and he shall go no more out.  
We here plainly see by the words of the Lord, both to Esdras, and St. John, that there is a part required of us, the which is to be performed by us, that no man take thy Crown. That is as much as to say, if thou perform not the condition, another shall take thy Crown, which was prepared for thee; for I can raise me a People another way; Of which God hath left us several Examples.  
As first, when Israel sinned, God would have destroyed them, and made of Moses a great Nation. Where then would their absolute Election have been, for in Exod. 32. where God saith unto Moses, in the 7th verse, Go get thee down, for thy People, which thou broughtest out of the Land of Egypt, have corrupted themselves. V 8. They turned aside quickly out of the way, which I commanded them: They have made them a Molten Calf, and have Worshipped it, and have Sacrificed thereunto, and said, these be thy Gods, O Israel, which have brought thee up out of the Land of Egypt. V 9 And the Lord said to Moses, I have seen this People, and behold it is a stiffnecked People. V 10. Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great Nation. But by Moses' earnest Prayer, the fierce Anger of the Lord was assuaged. And therefore in the 14th v. it is said, The Lord repent of the Evil which he thought to do unto his People.  
Now these are the Elect and chosen People of God, whom he had Called, Enlightened, and put them into a capacity of Obedience, and made them sensible what his Will and Pleasure was. But they continued not in their Obedience, but were quickly turned aside; and therefore the Lord said, they have corrupted themselves. Of which also St. James saith, chap. 1.13,14,15. Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any man. Verse 14. But every man is tempted when he is drawn away of his own lust, and enticed. Verse 15. Then when lust hath conceived, is bringeth forth fin; and sin when it is finished, bringeth forth death.  
By which we may plainly see that all Evil proceeds from our own hearts, and the inbred corruption that is within them, being stirred up thereunto by the subtle Instigations of the Devil, and by the Traps and Gins, and Snares that he still lays in our way; and the World heedlessly are taken in them. And how many, after they know the Ways of God, yet how few of them do industriously lay forth themselves to serve him, as they do, the World, the Flesh and the Devil, Rom. 6.16. But we are his Servants to whom we obey, whether of sin unto death, or of Obedience unto Righteousness. And in Heb. 4.16. it is said, Let us come boldly unto the Throne of Grace, that we may obtain mercy, and find Grace to help in time of need. The which if we do, and so continue to do, God hath promised that he will never leave us, nor sorsake us, as Heb. 13. wherein he instructs us, how to order our Conversation aright, thereby to become partakers of the promise.  
In Heb. 13.1,2,3,4,5,6. Let brotherly love continue. Verse 2. Be not forgetful to entertain strangers; for thereby some have entertained Angels unawares. Verse 3. Remember them that are in Bonds, as bound with them, and them that suffer adversity, as being yourselves also in the body. Verse 4. Marriage is honourable in all, and the Bed undefiled, but Whoremongers and Adulterers God will Judge. V 5. Let your Conversation be without Covetousness, and be content with such things as you have, for he hath said, I will never leave thee, nor forsake thee. In this latter part of the Verse he speaks of singular Persons; whereas he saith, the Lord will never leave thee; that is, we must, each of us search our own Hearts, to know whether we walk in a Resignation of our wills to his will, and also to go out of ourselves to fetch strength from him. And then it is, he hath promised, That he will never leave us, nor forsake us. V 6. So that we may boldly say, the Lord is my helper, and I will not fear what man shall do unto me. That is, every one that doth so walk, may say particularly for himself, That the Lord is my Helper.  
Now Moses rehearsed the Covenant of the Lord to Israel before his Death. Where he saith in Deut. 30.10. If thou shalt hearken unto the Voice of the Lord thy God to keep his Commandments, and his Statutes, which are written in the Book of the Law, and if thou turn unto the Lord thy God, with all thine Heart, and with all thy Soul. V. 11. For this Commandment, which I command thee this day, it is not hidden from thee, neither is it far off. V 12. It is not in Heaven, that thou shouldst say, who shall go up for us into Heaven, and bring it unto us, that we may hear it, and do it. V 13. Neither is it beyond the Sea, that thou shouldst say, who shall go over the Sea for us, and bring it unto us, that we may hear it and do it. V 14. But the word is very nigh unto thee, in thy Mouth, and thy Heart, that thou mayst do it. This you see, was spoken to the Church that was Elected, Called, and Chosen out of the whole World; and so far Renewed and Enlightened, as to be put into a Capacity of Obedience, so as they might have done it, as Moses saith; If they had used their Diligence therein, and with Prayer sought to God for his Assistance; then the Lord, according to his Promise, would not have failed them, nor forsake them. Now the Heathen had neither the word in their Mouth, nor in their Heart.; and some of them must have crossed the Seas if they would have had it. Now Moses saith in the 15th v. See, I have set before thee this day Life and Good, Death and Evil. V. 16. In that I command thee this Day to Love the Lord thy God, to walk in his ways, and to keep his Commandments, and his Statutes, and his Judgements, that thou mayest live and multiply, and the Lord thy God shall bless thee in the Land whether thou goest to possess it. V 17. But if thine Heart turn away, so that thou wilt not hear, but shalt be drawn away, and Worship other Gods, and serve them. V 18. I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the Land, whither thou passest over Jordan, to go to possess it. V 19 I call Heaven and Earth to record this day against you, that I have set before you Life and Death, a blessing and a Cursing, therefore choose Life, that both thou and thy Seed may live. Now this was said to the whole Jewish Church that God had brought out of Darkness, and given them the knowledge of himself and his Law. Upon which Moses absolutely saith, that he hath set Life and Death before them, which he could not have said, had their Destruction been absolutely decreed before the foundation of the Material World was. I do not deny a foreknowledge in God, that Man mightmiscarry; but I absolutely deny that God made a Decree for Man's Damnation, before ever man was Created, or the World, in which they Transgressed; but that the Decree was passed, according to the saying of the Angel, after Man had offended. Neither do I deny, but that some particular persons are so chosen, or their Election to be such, so as they shall not be cast off. But that which I deny is, That the Jewish Church was not so chosen or Elected, but that by their sinning they might be cast off; For it was but a conditional Covenant that then God made with them: But as to that New Covenant, the which God hath promised to make with them, to give them a New Heart, and a New Spirit, that they should not sin against him, and that they should be all taught of God, from the least of them to the greatest of them, and that he would never leave them nor forsake them, nor leave them so as to forsake him; but then he will rain down Righteousness, and shower down blessings upon them. 
Hos. 10.12. Isa. 65.22. Ezek. 24.34. Jer. 31.33,34. Jer. 32.40,41. Isa. 60.21.  But this Promised Covenant still remains to be made with them, which God has Promised by his Oath shall be made with them, and confirmed unto them; the which Promise will be made good to them at the Restitution of all things, which will not be till Christ again comes; to which St. Paul's Epistles do most of them drive at, wherein he speaks of Election. And as to that of Esau and Jacob, whom God hath set as the Figure of both Worlds; Esau being the Figure of this World, and Jacob of that which is to come; therefore it is said, I have loved Jacob, and hated Esau; because the Glory was intended for the other World, which is Jacob; and that they of this World, that are of Esau, will part with their Birthright rather than withstand a Temptation, or wrestle with Affliction in the day of Trial; which Birthright is the Promise of Salvation, if they hold out to the end; for which we must all Pray, Wrestle and Run, or else we shall not receive the Prize.  
For now the Body of the Christian Church stands on no other Conditions than Israel then did, as to their Calling and Election. That is, they are so far renewed, as to be brought into the knowledge of God, and put into a capacity of Obedience, in which, as the Apostle saith, 2 Pet. 1.10,11. We are to use all diligence to make our Calling and Election sure. For if ye do these things ye shall never fall. For so an entrance shall be ministered unto you abundantly, into the everlasting Kingdom of our Lord and Saviour Jesus Christ. And St. Paul to the Philippians saith, Phil. 2.12,13,15,16. Work out your own Salvation with fear and trembling. And in the next Verse it is said, For it is God which worketh in you both to will and to do of his good pleasure. That is, it is so far the good will and pleasure of God, as to call us, renew us, and enlighten us in the knowledge of himself, whereby he hath put us into a capacity of working out our own Salvation with Fear and Trembling. And he saith, in the 15th Verse, That ye may be blameless and harmless, the Sons of God, without rebuke, in she midst of a crocked and perverse Nation, among whom ye shine as Lights in the world. Verse 16. Holding forth the word of Life, that I may rejoice in the Day of Christ, that I have not run in vain, nor laboured in vain.  
Now he knew there was a possibility of their miscarriage, by the Admonition that he gave them; which if they did, it would take away his rejoicing in the Day of Christ, in that he had laboured for them in vain. And the same Apostle to the Hebrews saith, Heb. 10.22. Let us draw near with a true heart, in full assurance of faith, having your hearts sprinkled from an evil conscience, and your bodies washed with pure water. And here the Apostle tells us what is required of us, if we are made partakers of the promises; The which is, if we find that our hearts are sprinkled from an evil conscience, and our Bodies washed with pure Water, the Water of Baptism. Then it is, he saith in Heb. 10.23. Let us hold fast the profession of our Faith without wavering (for he is faithful that hath promised.) V 24. And let us consider one another to provoke unto Love, and good Works. For if we do not these things, the profession of our Faith will little avail us. For he saith in the 26th verse, If we sin wilfully, after that we have received the knowledge of the Truth, there remaineth no more Sacrifice for sins. V 27. But a certain fearful looking for of Judgement, and ●…ery Indignation, which shall devour the Adversaries. V 28. He that despised Moses' Law, died without mercy, under two or three Witnesses. V 29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the Blood of the Covenant wherewith he was Sanctified, an unholy thing, and hath done despite unto the Spirit of Grace. V 30, For we know him that saith, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, the Lord shall judge his People.  
Now whereas he saith, If we sin wilfully after we have received the Knowledge of the Truth. Here by these words you see he includes himself, and the then gathered Church that he wrote unto: That if he, or any of them, should sin wilfully, after they have received the knowledge of the Truth, there remains no more Sacrifice for sin, but a certain fearful looking for of Judgement. Now these were the Called, the Elected, and the Chosen, to whom he gives all this warning, to let them understand there was a possibility of their falling off; and to let them understand that their Calling and Election, was such as brought them into the knowledge of Christ, and themselves so far Renewed and Enlightened, as to put them into a Capacity of obedience, in which capacity, they must use their utmost endeavour to make their Calling and Election sure. For after God has Illuminated us, that is, enlightened us, than he tries us to prove ou● obedience, either by Prosperity or Adversity, or whatever other Affliction he shall see meet to lay upon us, even to the withdrawing of his comfortable Presence from us; to see whether our belief in him is such, as to take to the Rules that he hath set before us, as to be found doing our utmost endeavour, in maintaining a warfare, and making a continual Resistance, for the doing of which, we must still seek to God by Prayer for his Assistance; then with confidence we may rely on his Promise, who hath said, I will never leave thee nor forsake thee. And S. James saith in c. 4.7,8. Submit yourselves therefore to God, resist the Devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. And St. Paul still encouraging them to hold out, bids them, v. 33. Call to remembrance the formsr days, in which after they were illuminated, ye endured a great fight of Affliction. But when God in the Wilderness did prove Israel, they did not stand in the day of Trial. For which, all that was numbered of them, from 20 years old and upwards, that came out of Egypt, died in the Wilderness, save Caleb and Joshua, Num. 23.21. Now whereas Balaam saith, God hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel. In which words he had reference to the time to come, and so speaks in the Scripture way of speaking, and not that those words did appertain to them at that time: but in the time to come, when God shall take away their sins; For he is of purer Eyes than to behold inipuity, and let it go unpunished. But it is then he sees no iniquity in Jacob, when he hath removed all iniquity from them, which the Lord hath promised to do at the time when he again comes. For at that time when they were in the Wilderness all those heavy Judgements came upon them, because of their Iniquity.  
And also it is further Evident that he intended not those words to them that were then left of Israel. For afterward in Numb. 25.3,9. they again sinned, in committing Whoredom, and Idolatry with Moab; as in the 3d. v. And Israel joined himself to Baal Peor, and the Anger of the Lord was kindled against Israel. so as there died for that Transgression 24 thousand, as it is said in the 9th verse. Now it is farther evident, when Balaam was at that time with Balak, he speak to him of the second coming of Christ, for in Numb. 24.17,18. He saith of Christ, I shall see him, but not now, I shall behold him, but not nigh, there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the Children of Seth. Which in ancient Writings is said to be the Children of ease and quiet; and without doubt meant of her, that saith, I sit as a Queen, and am no Widow, nor shall see no sorrow; but her destruction, at the coming of the Lord, shall be at an instant suddenly; as here it is said, when the Sceptre shall rise out of Jacob, and destroy all the Children of Seth. And in Numb. 23.23. It is also said, Sure●y there is no enchantment against Jacob, neither any Divination against Israel, according to this time it shall be said of Jacob, and of Israel, what hath God wrought. That was, then there could be no Enchantment against Jacob, nor any Divination against Israel, when they were not committing Sin. But by woeful experience we know, that when Israel had transgressed by sinning, than God suffered the Enchantments of the King of Babylon to be successful, for to accomplish his threatened Judgements against Israel, as it is said in Ezek. 21.21. For the King of Babylon stood at the parting of the way, at the head of the two ways, to use Divination: He made his Arrows bright, he consulted with images, he looked in the liver, v. 22. At his Right-hand was the Divination for Jerusalem, by which we see this Prophecy of Balaam, doth particularly appertain to the time to come, and then there shall be no Enchantment against Jacob, nor Divination against Israel for evermore. And the latter part of this Verse doth make it farther appear, his meaning was for the time to come, wherein he saith, according to this time, which Argues, that there should be another time, according to what was then, in which it should be said, what hath God wrought?  
And also the last Testimony of Reuben gives us an Account of the great Afflictions, and Repentance that he had for that sin of his, when weeping, he said, Harken ye my Brethren, and you my Children, give Ear to the words of your Father R●ber, mark what I give in charge; behold I command you this day before the God of Heaten, that ye walk not in the ignorance of Youthfulness, and Fornication wherein I over shot myself, and defiled the Bed of my Father Jacob. For I assure you, that the Lord did therefore strke me, with a sore Plague in my Flanks, the space of seven Months, and I had perished if my Father Jacob had not Prayed to the Lord for me, because he was minded to have slain me. I was thirty years old when I did this evil in the Sight of the Lord; and seven Months was I sick to Death, and with a free heart did I afflict myself seven years before the Lord, I drank no Wine nor Strong Drink, no Flesh came within my Mouth, I tasted not any fine Bread, but I mourned for my Sin, for it was great, and there shall none such be done in Israel. And my Sons hear me, that I may show you what I saw concerning the seven Spirits of Error in my Repentance. Belial giveth seven Spirits against a Man, which are the Well-Springs of Youthful Works, seven Spirits are given a Man in his Creation, whereby all his Works are door; the first is the Spirit of Life, wherewith is Created his Being; The second, Is the Spirit of Seeing, wherewith cometh Lusting; The third, The Spirit of Hearing, wherewith cometh Learning; The fourth, The Spirit of Smelling, wherewith cometh delight, by drawing of the Air, and breathing it out again. The fifth, I the Spirit of Speech, wherewith Knowledge is made; The sixth, Is the Spirit of Tasting, whereof comes the feeding upon things that are to be Eat and Drank, and through them is engendered strength; The seventh, Is the Spirit of Seed and Generation, wherewith entereth in the Lust of Pleasute. For this cause it is the last of Creation, and the first of Youth, because it is full of Ignorance, and Ignorance leadeth the younger sot, as a blind body, into the Ditch, and as an Ox to the Stall. Amongst all these is the Eight, which is of Sleep, with whom is Created the wasting away of Nature, and the Image of Death.  
With these Spirits are mingled the Spirit of Error; whereof the first is the Spirit of Lechery, who lieth within the Nature and Senses of a man. The Second Spirit of unsatiableness lieth in the belly: The Third Spirit of Strife lieth in the Liver and in Choler: The Fourth Syirit is of Bravery and Gallantness, that the party may seem comely by Excess: The Fifth is the Spirit of Pride, which maketh a man to mind overgreat things, or to think well of himself: And the sixth is the Spirit of Lying, or vain-gloriousness in boasting a man's self, and in desire to fill his Talk concerning his own Kindred and Acquaintance: The Seventh is the Spirit of Unrighreousness, which stirreth up the Affections, that a man should perform the lustful pleasures of his heart: for Unrighteousness worketh with all the other Spirits, by taking Guile unto him. Unto all these Spirits is matched the Eighth Spirit, which is the Spirit of sleep or sluggishness in Error and Imagination; and so the Souls of Young Folks perish, because their minds are darkened, and hidden from the Truth, and udderstand not the Law of the Lord, neither obey the Doctrine of their Fathers, as befell me in my Youth: But now, my Children, love the Truth, and that shall preseve you. For Fornication is the destruction of the Soul, separating it from God, because it leadeth the mind and understanding into Error. For Whoredom hath undone many men; And although a man be Ancient or Noble, yet doth this make him a Laughing Stock. But Joseph, because he kept himself from all Women, and cleansed his Thoughts from all Fornication, found Favour both before the Lord and Men. Therefore, my Sons, fly Fornication, charge your Wives and Daughters that they trim not their Heads, and will them to chasten their Looks; for every woman that dealeth deceitfully in these things is reserved to the punishment of the World to come. That is, to the Sentence of Judgement which will be in the World to come. Now since it was Woman that was first in the Transgression, therefore Women, and Gentlewomen, employ all your Diligence to escape the near approaching Judgement of the World to come.  
Now whereas Kuben saith, had not his Father's Prayers prevailed with God, that God would have killed him. Yhe which, had the Lord then taken him off, where would then have been the Twelve Tribes? To which I answer, God could raise up Two Tribes out of One Stock, as there was of Joseph; or God could have given Jacob another Son in his stead. For Reuben did at time lose his birthright. And Eve said when she had born Seth, that God had given her another Seed instead of Abel, whom Cain slew, Gen. 4.25. And God said unto Cain, before he committed that Murder, Gon. 4.7. If thou dost well, shalt thou not be accepted? And if thou dost not well, sin lieth at the door.  
And also the rest of the Patriarches that was guilty of that sin against Joseph, they at their Death declared what terrible Afflictions they fell under for that sin of theirs; and the great Repentance they had for it. And Judah likewise gives an account of his Affliction, and Repentance for the sin that he was overtaken in. And where the Old World is spoken of, Gen. 6.3. The Lord said, my Spirit shall not always strive with man. The which words argue the striving of the Spirit of God with Man, that had not Man been wanting to himself, but had used his utmost endeavour, he might have obtained salvation; For although after the Fall of Adam, the Entrances into Life were made straight, yet not so straight, but with Labour and Diligence, through the promised Messiah, it was and is attainable. But it is said in the fifth verse, God saw the wickedness of Man was great in the Earth, and that every imagination of the thoughts of his heart was only evil continually. And it repent the Lord that he had made man on the earth, and it grieved him at his heart. And the Lord said, I will destroy man, whom I have created, from the Face of the Earth, both Man and Beast, and the creeping things, and the Fowls of the Air, for it repenteth me that I have made them. But Noah found Grace in the Eyes of the Lord. Noah was a just man. Now whereas the Lord doth express, that it repent him that he had made man, and that it grieved him at his heart; the which shows a concern in God, that man had not then lived up to his Decree, whereby his Mercy was attainable, Numb. 23.19,20. Now whereas it is said, That God is not a man, that he should lie; neither the Son of Man, that he should repent: Hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? I have received Commandment to bless, and he hath blessed, and I cannot reverse it.  
Now whereas it is said, that God is not a man, that he should lie, neither the Son of man that he should repent: For man will deceitfully promise that he never does intent to perform; or else he may promise that thing, the which after consideration, or in time, he may repent of. But it is not so with God; for if One Man, or One Generation, through sinfulness, excludes themselves from the promised Blessing, or Mercy, yet God will make good his Promise to another. As for Example, God brought forth all the Children of Israel out of Egypt, and promised them the Land of Canan; but they were to keep his Covenant, in which was included their Obedience, to him. But they, through their own default in being disobedient; all the Fathers, from 20 years Old and upward, their Carcases fell in the Wilderness, save Caleb and Joshua, but the younger sort, or Generation, that came out of the Land of Egypt, to them did God perform his promised blessing, in bringing them into the Land of Canan. Now by the word Promise, without Repentance, it doth signify something desirable to them to whom the Promise is made. For when God pronounceth any Judgement against a People, or Nation, it is never said, a promised Judgement, but a threatened Judgement; for the Word Promise doth signify a kindness to them to whom the Promise is made. And whereas it is said, without Repentance, it shows the stableness of the Promiser. And also to prove this was only spoken in the way of Blessing, Balaam said, Num. 23.20. Behold I have received Commandment to bless, and he hath blessed, and I cannot reverse it. But when God threatens a punishment against a Nation or People, it is not so: for upon their Repentance, God hath said, Jer. 18.8,9. It repenteth him of the evil. And also it is said in Jonah 3.10. And God saw their works, that they turned from their evil way, and God repent of the evil that he had said that he would do unto them, and he did it not. Now it was not so with them before the Flood; for Noah was a Preacher of Righteousness; but they repent not.  
And it is said, Gen. 6.11,12,13. God looked upon the earth, and behold it was corrupt. for all flesh had corrupted his way upon the Earth: That is, God found them not in the state or condition that he had put them in, but that they had miserably corrupted their way. And it is said in the 11th verse, The earth was filled with Violence. And in the 12th verse, God said unto Noah, the end of all flesh is come before me; for the earth is filled with Violence through them, and behold I will destroy them with the earth. That is, the Earth, for that time the Waters were upon it, was destroyed. But they were the Earth, or World that perished. And no doubt, but when they saw the Flood come into all their houses, and the Waters like a Sea about them, that they then believed the Words of Noah, and repent; but than it was too late. So when Christ cometh, we that have had the knowledge of him, must stand or fall, as we are found by him. Then it is, they shall strive to enter into blessedness, but shall not be able; and the foolish Virgins also shall be shut out.  
And whereas the Lord saith, Luke 13.24,25,26,27,28,29. Strive to enter in at the straight gate; for many, I say unto you, will seek to enter in, and shall not be able. When once the Master of the House is risen up, and hath shut the door, saying, Lord, Lord, open unto us, and he shall answer, and say unto you, I know you not whence you are. Then shall ye begin to say, we have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence you are, depart from me, all ye workers of iniquity. There shall be weeping and gnashing of Teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and ye yourselves thrust out. And they shall come from the East, and from the West, and from the North, and from the South, and shall sit down in the Kingdom of God. What is here spoken, hath its particular reference to that time when the Lord riseth to Judgement. For then the door of Mercy will be shut to them, to whom now it is open, if now they refuse to live an holy Life. But then they will begin to call, Lord, Lord, open to us, and he shall answer, I know you not whence you are, depart from me, all ye workers of Iniquity.  
Here is something very remarkable in the 28. verse, which I cannot pass by. That is, when these wicked, shall see Abraham, and Isaac, and Jacob, and all the prophets in the Kingdom of God, and you yourselves thrust out.  
These that are here spoken of, cannot then be in Heaven, as from thence to be thrust out. Therefore it is at the Restitution of all things; when the Kingdoms of this World, is become the Kingdom of our God, and of his Christ. Then it is, that these wicked, from this Kingdom will be thrust out. And like to that other saying of the Lord, where the Lord saith, Matt. 13.41,42. He shall send his Angels, and they shall gather out of his Kingdom all things that offend, and them that do iniquity. And cast them into a Furnace of Fire; there shall be weeping and gnashing of Teeth. Now whereas St. Paul saith, Rom. 9.8,9,10,11,12. That they which are the Children of the Flesh, these are not the Children of God, but the Children of the Promise, are counted for the seed. For this is the word of Promise, at this time will I come, and Sarah shall have a Son. And not only this, but when Rebecca also had conceived by one, even by our Father Isaac. For the Children being not yet born, neither having done any good or evil, that the purpose of God, according to the Election might stand, not of Works, but of him that calleth. It is said unto her, the Elder shall serve the younger. Now these two Children God made the representative of the two Worlds. Which is so made out by the Lord, both to Malachy, and Esdras. And therefore Jacob here spoken of by St. Paul, as touching the Promised Elect, which shall be freely taken in at the coming of the Lord, and shall be with the Raised Saints, and the rest of the Elect, the World to come. For it is so, that God then will freely choose Israel (by whom is chief comprehended the next World) with that free Election, in that he hath promised then to give unto them a new Heart, and a new Spirit, that they should not sin against him. But that they should be all Righteous, and inherit the Land for ever. Whilst he has but to this World set open a Door for Repentance, and left Man to do part for himself, as to wrestle for the Blessing in endeavouring to make his Calling and Election sure.  
Now whereas it is said, the Elder shall serve the younger, that is, Egypt and Syria, and others, that are of this Elder World, shall serve the younger, of which I have given a more full Account in the foregoing Part. Not only so, but the younger sort of them, whose Parents are now Enemies to the Church, yet their Children that has not been guilty, shall be spared, and not cut off with the rest of the wicked. For in Joel 3. where it speaks of the Judgement of this World, the Lord saith in the 8th Verse. I will sell your Sous and Daughters, into the hand of the Children of Judah, and they shall sell them to the Sabeans, to a people far off, for the Lord hath spoken it; Sheba being part of the Elect, that will be called in at the coming of the Lord. As it is said in Isaiah. 60.6. And also the Lord said, 2 Esdras 6.18,19. to 28. Behold the days come that I will begin to draw nigh, and to visit them that dwell upon the Earth. And I will begin to make inquisition of them, what they be that have hurt unjustly with their unrighteousness, and when the afflictions of Zion shall be fulfilled. And when the world that shall begin to vanish away, shall be finished, then will I show these tokens: The books shall be opened before the firmament, and they shall see altogether. And the Children of a year old shall speak with their voices, the women with Child shall bring forth untimely Children, of three, or four months old, and they shall live and be raised up. And suddenly shall the sound places appear unsound, the full storehouses shall suddenly appear empty. And the Trumpet shall give a sound, which when every man heareth, they shall be afraid. At that time shall friends fight one against another like enemies, and the Earth shall stand in fear with those that dwell therein, the Springs of the Fountains shall stand still, and in three hours they shall not run. Whosoever remaineth from all these that I have told thee, shall escape, and see my salvation, and the end of your world. And the men that are received shall see it, who have not tasted Death from their Birth, and the heart of the inhabitants shall be changed, and turned into another meaning. For evil shall be put out, deceit shall be quenched. As for faith it shall flourish, corruption shall be overcome, and the truth which hath been so long without fruit shall be declared. Rom. 9.8. This is the Seed which St. Paul speaks of in. V 8. Where he saith, the Children of the promise are counted for the Seed. And also the Lord by Esdras, has given us to understand, that the innocent children shall not be taken away in the Judgement with their parents. And the Lord also in. V 9 of this Chap. saith, 2 Esdras 6.9. Esau is the end of this world, and Jacob the beginning of it that followeth. Now, as to what the Lord said to Rebecca concerning these two brothers, before they had done good, or evil, was no other, then that the Elder should serve the younger; for God did not then say, that he loved Jacob, and hated Esau. Therefore the Apostle makes a stop, and gins again, wherein he saith, in. V 13. As it is written, Jacob have I loved, and Esau have I hated. Which words of the Lord are said in Mal. 2.3. After Esau was wicked, and the world with him. But these words of the Lord in Mal. hath also a prophetical reference as to the glorious time to come; in which time Jacob will appear the beloved, and Esau the hated: That is the figurative Esau, by which is signified the wicked of the world, but in more especial manner, that Esau, which is Termed the degenerate root; by reason the Lord saith, he hath laid his mountains and heritage waste, for the Dragons of the Wilderness. For this curse is only pronounced to them, that their land shall be inhabited with fearful Creatures. And it is the usual way of the Lord, to speak of things that are to come, as though they were already done. For when these words of the Lord were spoken to Malachy, Esau was more flourishing than Jacob. For at that time Israel had displeased the Lord, and for his Sins his Mountains were laid waist, before those of Esau's. And when those Mountains of Esau were laid waist, they were not made partakers of those Judgements. And St. Paul knowing that those words of the Lord in Malachy, had reference for the time that is now to come; therefore he here mentions them, as treating of that time also. And after he had here rehearsed the word of the Lord, in saying, Rom. 9.14,15. Jacob have I Loved, and Esau have I hated. He saith in v. 14. What shall we say then, is there unrighteousness with God? God forbidden. V 15. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. The which words were said to Moses by the Lord, in the time that the Lord chose Israel, to set them above the rest of the Nations. At which time he brought them out of the Land of Egypt with signs and wonders, to fix them on the midst of the Earth, for the Exalting of their Glory, and to allure thereby the World, that they might be brought into the Knowledge of God. Of which the Patriarch Levy said in his last Will and Testament: If you should be over-darkned with Error, what shall all the Heathen do. But Israel falling into sin and error, was cast off, and the Heathen for a time, taken in in their room. But for the Oaths sake, God made with their Fathers, they shall be again taken in, and made partakers of that everlasting blessedness promised to them. And whereas St. Paul saith in the 16th verse. So than it is not of him that willeth, nor of him that runneth, but of God that showeth Mercy. These words admit of a two sold meaning. The one is, that we are so far fallen, that of ourselves, we can neither will nor run, but it is God that showeth Mercy in calling us, renewing, and enlightening us in the knowledge of himself, whereby we are put into a Capacity to will and run. The which, if we so do, and continue to do, we shall undoubtedly find mercy; for it is through our own default, if once enlightened, we again fall off? And therefore St. Paul saith, who hath bewitched you, that you should not obey the Truth. The which can be no other, than our own corrupt Affections, the subtle Instigations of Satan, or pressing Afflictions. Against all which we must daily go to God by servant Prayer, for his support and assistance and if we so do, he hath said, I will never leave thee nor forsake thee. But as to what was said here in the 16th verse, I chief apprehend it is spoken of the time when the Lord again comes; that then they will be seeking and running to enter into Life, but then their willing and running will not be available (having neglected the offer of Mercy when the door was open to them) for the Mercy will then be distributed according to the Election of Grace, which with the Believers is the Promised Elect, which will be called in at his coming. And whereas St. Paul saith, Rom. 9.17,18. For the Scripture saith, Unto Pharaoh, even for this same purpose have I raised thee up, that I might show my Power in thee, and that my name might be declared throughout all the earth, therefore hath he mercy, on whom he will have mercy, and whom he will he hardeneth. Now, as I before told you, St. Paul hath here his reference to the time to come. And the Scripture makes mention, that as the Children of Israel was at first delivered by Signs and Wonders, so will their deliverance again be with Signs and Wonders. The which Signs and Wonders will be before the coming of the Lord, who will be their great deliverer. And therefore what God said to Moses, I will here set down, as touching the hardening of Pharaohs heart. The which is in Exodus 4.21. Where God saith, I will harden Pharaohs heart, that he shall not let the People go. Not that then God had hardened the heart of Phaaaoh, but that it was then to do, as from the Lord. For his Cruelty to the Children of Israel proceeded from his own wicked Nature, being stirred up thereto by the Devil, who is always an Enemy to the Children of God. And in the fifth chap. it does appear, that God would further prove Pharaoh, as touching his Cruelty to the Children of Israel, before it is said, he hardened his heart. For in the fifth Chapter of Exodus, ver. 1,2,6,7,8,9,12,13,14,15,16,17,18. Moses and Aaron went in and told Pharaoh, Thus saith the Lord God of Israel, let my people go, that they may hold a feast unto me in the Wilderness. Verse 2. And Pharaoh said, who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Verse 6. And Pharaoh commanded the same day the Taskmasters of the people, and their Officers, saying, Verse 7. Ye shall no more give the people straw to make brick, as heretofore; let them go and gather straw for themselves. Verse 8. And the tale of the bricks which they did make heretofore, you shall lay upon them; you shall not diminish aught thereof; for they be idle, therefore they cry, saying, Let us go and sacrifice to our God. Verse 9 Let there be more work laid upon the men, that they may labour therein, and let them not regard vain Words. Verse 12. So the people were scattered abroad throughout all the Land of Egypt, to gather stubble instead of straw. Verse 13. And the Taskmasters hasted them, saying, fulfil your Works, your daily Task, as when there was straw. Verse 14. And the Officers of the children of Israel, which Pharaohs Taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfiled your Task, both yesterday and to day, as heretofore. Verse 15. Then the Officers of the children of Israel came and cried to Pharaoh, saying, Wherefore dealest thou thus with thy Servants? Verse 16. There is no straw given to thy Servants; and they say to us, make brick; and behold thy Servants are beaten; but the fault is in thine own people. Verse 17. But he said, Ye are idle, ye are idle; therefore ye say, let us go, and do sacrifice to the Lord. Verse 18. Go therefore now and work, for there shall no straw be given you, yet shall you deliver the Tale if your Bricks. This horrible Cruelty, and inhuman Slavery, was he stirred up to, by his own evil Heart, and the Devils, and not by God. For that which God did harden him in, was in his unbelief, by reason of his Cruelty, therefore God hardened him in unbelief, that he might accomplish his fierce Anger upon him, which unbelief was, That he regarded not the Miracles done by Moses. And the Lord is not said to harden him, till the 13th verse of the 7th chap. For in the 3d verse of the same chap. The Lord again repeateth the words, and saith, he will harden him, by which we may plainly see that his hardening was not then by his blessed Majesty, for in the 2d verse of the 7th chap. the Lord said unto Moses, Thou shalt speak all that I command thee, and Aaron thy Brother shall speak unto Pharaoh, that he send the Children of Israel out of his Land. V. 3. And I will harden Pharoah's Heart, and multiply my signs and my wonders in the Land of Egypt. V 4. But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine Armies, and my People the Children of Israel out of the Land of Egypt, by great Judgements. Now in the 10th v. Moses and Aaron went in unto Pharaoh, and they did as the Lord had commanded. (In showing the signs and wonders that he had appointed them.) And Aaron cast down his Rod before Pharaoh, and before his Servants, and it became a Serpent. V 11. Then Pharaoh also called the wise Men, and the Sorcerers. Now the Magicians of Egypt, they also did in like manner with their enchantments. V 12. For they cast down every man his Rod, and they became Serpents, but Aaron's Rod swallowed up their Rods. And then it is in the 13th v. And he hardened Pharaoh's Heart, that he harkened not unto them, as the Lord had said. V 14. And the Lord said unto Moses, Pharaoh's Heart is hardened, he refuseth to let the People go.  
Here is the first time wherein it is said, that God hardened Pharaoh's Heart. The which we may plainly see, That as to what God hardened him in, was, in his unbelief, that he should not believe the Miracles done by Moses and Aaron. And also that God did suffer the Magicians to go so far, was to carry on the Council of God, in that they should be a means to help on the delusion of Pharaoh. That these Conjurations and Enchantments whereto he trusted, should be a means to help forward the accomplishment of his destruction; the which for his sin and cruelty was determined of God for him. For when Man is wicked, God chooseth his delusions by that which he is most prone unto. As for Example. When God would make good his wordby the Prophet Elijah, 1 Kings 22.20,21,22. against Ahab, for his Cruelty, and Abominable Idolatry, the Will of God was, That he should be deluded to his Destruction, by those Prophets in whom he trusted, for they were the Men that persuaded him to go up to Ramoth Gilead to Battle, where he was slain, and the word of the Lord fulfilled on him.  
Now as to what God said unto Moses, concerning the utter Destruction of Pharaoh, is in the 9th chap. beginning at the 13th verse. And the Lord said unto Moses, rise up early in the morning, and stand before Pharaoh, and say unto him, thus saith the Lord God of the Hebrews, let my people go, that they may serve me. V 14. For I will at this time send all my Plagues upon thine Heart, and upon thy Servants, and upon thy People, that thou mayest know there is none like me in all the Earth.  
By which words it does appear, that God had not fully determined all the Plagues that he sent on him, not till that time: For in the 15th verse God says, Now will I stretch out my hand, that I may smite thee and thy people with pestilence, and thou shalt be cut off from the earth. Verse 16. And in very deed for that cause have I raised thee up, for to show in thee my power, and that my Name may be declared throughout all the Earth. Which word, raised thee up, in the Hebrew, is no other than made thee stand. The which you may see in the Margin of your Bibles. And as to the meaning of the words, making thee stand, is, that thou shalt stand in that place of Power, till my appointed time is come, for the delivery of my people Israel. For God foreknowing the evil heart that was in him, and that Satan had made him an Instrument of cruelty, therefore God hardened him in Unbelief, that he might show forth his Power in him, that thereby the Name of the Lord might be declared throughout all the Earth.  
Now as touching the Root of Gall and Wormwood, the which St. Paul terms the Root of Bitterness, and the man of sin. And by St. John he is termed, the Beast, in Rev. 13.1. And I stood upon the Sand of the Sea, and I saw a Beast rise up out of the Sea, having seven Heads, and ten Horns, and upon his Horns ten Crowns, and upon his Heads the Name of Blasphemy. Verse 2. And the Beast which I saw was like unto a Leopard, and his feet were as the feet of a Bear, and his mouth as the mouth of a Lion, and the Dragon gave him his Power, and his Seat, and great Authority. In the first place St. John saith, that he saw a Beast rise out of the Sea; and the Sea, in Scripture, doth signify the common people, from whence this Beast did arise. The Horns, the Scripture tells us, they are Ten Kings; and here the Crowns on them signify as much; by which Horns the Beast is defended, and maintained in his Power. And in that he is like unto a Leopard, which seems to signify to us the several Badges of his Idolatrous Worship that he hath set up, and therefore appeareth like a spotted Leopard. And it is said, he hath Feet like a Bear; that seems to set forth to us, how he doth trample down the Saints of the most High, and tear them in pieces. It is said, he hath a mouth like a Lion; the which, as the Lion's mouth is the Destruction of all that cometh near it, so the Mouth of this Beast destroyeth them that do adhere to it.  
And whereas it is said, that the Dragon gave him his Power and Seat, and great Authority; the which is to let us understand that this Power of his, was never given him of God, but that he received it from the Dragon, which is the Devil; who making him a fit instrument for himself, to carry on his Hellish designs by; therefore he gave him his Power and Seat, great Authority, and put him on a Throne. And the Lord will there keep him standing, that is, make him stand that he shall not be taken off by any of the Judgements which the Lord doth send before his coming. But as God did make that Pharaoh stand in his place till his appointed time was come, for the delivery of his People, as choosing him, to harden in unbelief, that had hardened himself in all iniquity and cruelty. And therefore the Lord reserved him, till himself was in the Clouds, before that Pharaoh was destroyed in the Sea: So the Lord again chooses this Beast to harden in unbelief, as to the Miraculous signs that he has, and will send on the Earth; because this Beast has hardened himself in all manner of Cruelty, and Mischief, and Blasphemy. Therefore the Lord chooseth him to show the fierceness of his wrath upon, when he comes to judge the World, and deliver Israel. And then it is, that this Beast is taken alive, Rev. 19.20. And cast into a lake of Fire burning with Brimstone, which is the Second Death. Now whereas it is said, the Lord will have Mercy on whom he will have Mercy; The which Mercy will again be Distributed to the Believers, and Promised Elect, when the Lord comes, as it was when God said those words to Moses at the time when he brought them out of the Land of Egypt. Exodus 33.18. Moses said, I beseech thee, show me thy glory. V 19 And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee, and I will be gracious, to whom I will be gracious, and I will show mercy, to whom I will show mercy. Which mercy was then showed to the Seed of Abraham according to his promise to their forefathers. And whereas St. Paul saith, in Rom. 9.19. Thou wilt say unto me, why doth he yet find fault, for who hath resist his will? V 20. Nay, but O Man, who art thou that repliest against God, shall the thing form say to him that form it, why hast thou made me thus? V 21. Hath not the Potter power over the Clay, of the same Lump, to make one Vessel unto Honour, and another to Dishonour? That is, the Potter hath Power according to his pleasure, of the same Clay, to make a Vessel unto Honour, and another to dishonour, but when he maketh a Vessel to honour out of one and the same lump, as he maketh the other, there is more of his labour bestowed upon it, and more of his proper cost and charge, or else it would be unfit for a Vessel of Honour. Therefore God sometimes, to show forth his Power, plucks some as a brand out of the burning; and also God, of the worse Clay, can make a Vessel unto Honour; for God chose Nabuchadnezzar to be a Vessel of Mercy, who was of the seed of Ham, which was more Estranged from God than the Seed of Shem, or Japhet was. And by that Miraculous Judgement mentioned in Daniel 4.31,32,33. God brought him home by Repentance. And also by other great Miracles, God would have brought home the Babylonians by Repentance, but they neglecting the opportunity of Mercy, therefore God said in Jer. 31.9. I would have healed Babylon, but she was not healed. We see here was an absolute Election or Choice that God made of Nabuchadnezzar; and when he was in his Unregenelate Stare, God generally termed him his Servant, which God never did the great King of Assiria. But as for Cyrus, before he had a Being, he was Prophesied of, that he should be a chosen Servant of God, and also, that he should build him a Temple, as in Isa. 45.1. 2 Chro. 36.23. But he is no where said to be Chosen before the Foundation of the World.  
Now as I said before, there is an absolute Election, the which the Lord terms the very Elect. And there is a conditional Election, in which we are to labour in, to make our calling and Election sure. There is also an opportunity, or a day of Grace given, the which was offered to those Babylonians, as in Jer. 51.9. but it was a prize put into the Hands of Fools. But you may say, that their Destruction was before declared by the Prophet from God, and therefore they Repent not.  
To which I Answer: God by his all seeing Eye, as knowing their Wickedness, and foreseeing their Cruelty to Israel. Upon which the Prophet did from the Lord foretell their destruction. But however, God did offer them Mercy; and if they had embraced the Opportunity, God would have deferred his Judgements to have been Inflicted upon the miscarriage of their following Generations. As for Example, God sent the Prophet Jonah, Jonah 3.4,5,6,7,8,9. To Nineveh to Proclaim the Destruction of that great City. But they believing the word of the Lord, and Repenting, God stayed off the threatened Judgement, which Jonah proclaimed should be within 40 days, which upon their repentance God made it 40 days of years; In which time, most of them that was capable of that Repentance, were taken off by Death.  
Now as to the lump or clay, that Israel came of, when the Lord maketh a Vessel of that Clay without any Addition of the renewing of his Spirit, it will prove but a Vessel of Dishonour.  
But God saith in Jer. 2.21. That he made Israel a choice Vine, and he looked that it should bring forth Grapes, and it brought forth wild Grapes. Yet I had planted thee a Noble Vine, an Holy and Right Seed: How then art thou turned into a degenerate plant of a strange Vine unto me? By which we see, that God had distinguished Israel from the rest of the World, and put them all in a Capacity of Obedience, but they would not use their utmost endeavour to walk in his ways; therefore he gave them up to blindness of Mind, and hardness of Heart; for they all being put into a Capacity of Obedience, in which had they done their utmost endeavour, and also looked to the Promised Messiah for their Justification, they should have obtained salvation; but for want of so doing, the generality of them were cut off: However, from among them, God did choose part of his Special Elect; the which were Vessels of Honour; of which St. Paul speaks of, Rom. 11.5. At this present time also there is a remnant according to the Election of grace. The which were so absolutely chosen in Christ, that they should not fall away. And as to what St. Paul saith in the 9th chap. after he had made mention of the Potter, and the Clay. In the following Verse, which is the 22d. he saith, What if God, willing to show his wrath, and make his Power known, endured with much long suffering the Vessels of wrath fitted to destruction.  
That is, God is willing to show his Wrath, and make his Power known on them which he hath endured with much long suffering, whilst they were fitting themselves for destruction, by which way they became the Vessels of his Wrath.  
Of whom St. Peter also saith, in 1 Pet. 2.7. Unto you therefore which believe he is precious; but unto them which be disobedient, the stone which the Builders disallowed, the same is made the Head of the Corner, and a stone of stumbling, and a Rock of Offence, even to them which stumble at the Word, being disobedient, whereunto also they were oppointed. But you may say, What, were they from the beginning appointed to be disobedient? To which I answer, No. God put them into a capacity of Obedience, and required Obedience from them, but they refused to obey, and hardened their Neck, and refused to return, as almost the whole History of the Bible gives us to understand; therefore God left them to blindness of mind, and hardness of heart, so as to stumble at the stumbling-stone, to the which disobedience they were appointed, because they had been before very sinful, as in Isaiah we are given an account what the Lord had done for them; And of their Wickedness, before the Prophet from the Lord did denounce this Judgement against them, that he would lay in Zion a stumbling-stone. And therefore, as to what the Lord said he had done for them, and of their miscarriage, before this Judgement was declared against them, I will here set down as to what God hath done for his Vineyard. As in Isaiah 5.2, & c He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a Tower in the midst of it, and also made a wine-press therein, and he looked that it should bring forth grapes, and it bronght forth wild grapes. 3. And now, O inhabitants of Jerusalem, and men of Judah, Judge I pray you, betwixt me and my Vineyard. 4. What could have been done more to my Vineyard, that I have not done in it, wherefore when I looked that it should bring forth grapes, it brought forth wild grapes. 5. Now go to, I will tell you what I will do to my Vineyard, I will take away the hedge thereof, and it shall be eaten up, and break down the wall thereof, and it shall be trodden down. V 6. And I will lay it waste, it shall not be pruned, nor hedged, but there shall come up briers, and thorns. I will also command the Clouds that they rain no rain upon it. V 7. For the Vineyard of the Lord of Hosts is the House of Israel, and the men of Judah is his pleasant plant, and he looked fo● Judgement, and behold oppression, for righteousness and behold a cry. That is, God put them in a Capacity of doing Justice and Judgement, the which they might have done, but they would not.  
Now as I before told you, that the sins of the Natural Seed of Israel, and the Adopted Seed are joined, so also the Punishment of the Natural Seed, and of the Adopted Seed are joined together; for from 11th v. of the 5th chap. to the 16th. v. it doth appear to declare the Punishments of the back-sliding Christians, because the next verse speaks of the Lord of Host, being exalted in Judgement; and that then the Lambs should feed together. And in the following part of the Chapter, the sins of the Adopted Seed are intermixed with them of the Natural Seed: But by the foregoing verses, that are here set down, we are given fully to understand wherefore the Anger of the Lord was kindled against Israel; the which was, in that they did not make a good improvement of the opportunity of Grace put into their Hands, but cast away the Law of the Lord, and despised his word, therefore was the Anger of the Lord kindled against them. After which it is said in Isa. 8.13. Sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread. v. 14. And he shall be for a Sanctuary, but for a stone of Stumbling, and for a Rock of Offence to both the Houses of Jacob for a gin, and for a snare to the inhabitants of Jerusalem. V 15. And many among them shall stumble and fall, and be broken, and be snared, and be taken. Here you see this Judgement which was mentioned by St. Peter, That they were appointed to it, after they had sinned, that they should stumble at that Stumbling Stone, so as not to be obedient to him. And it is said in the 16th v. Bind up the Testimony, seal the Law among my Disciples. V 17. And I will wait upon the Lord that hideth his Face from the House of Jacob, and I will look for him. The which words also signifies the exclusion of the major part of Israel and Judah, with the Powers thereof; for they being most guilty of the miscarriage of the rest. But yet the binding up of the Testimony, and the Sealing of the Law among the Disciples, seems that it had a larger extent among them of Jacob, than as to the very Elect that was chosen from amongst them; For the Lord saith in Matt. 11.12. And from the Days of John the Baptist, until now, the Kingdom of Heaven suffereth Violence, and the violent take it by force.  
Now if the Kingdom of Heaven suffered Violence, and the Violent took it by Force; the which shows us for certain, that there were more made partakers of the Kingdom, than those that are said to be the very Elect; for those were so Elected, or Chosen, as they could not possibly, through mistake or deceit, miss of the Kingdom, for Christ himself saith in Matt. 24.24. If it were possible, they shall deceive the very Elect, by which words it does appear impossible to deceive the very Elect. And since all the Christian Churches have been deceived, except that of Piedmont, according as it is said in the Revelations, That all the world wandered after the Beast, or great Harlot, with whom the Kings of the Earth have committed Fornication, and who with her Wine, made the Inhabitants of the Earth Drunk; the Churches of Piedmont only followed Jesus Christ, and inviolably adhered to his Doctrine, as it is Written of them; so as the Valleys had entirely for their Arms, a Torch environed with thick Darkness, with this Motto, Lux lucet in tenebris, Light shines in Darkness; by which it does in a more especial manner appear, that these are the very Elect spoken of by the Lord, by reason that they have stood ever since the Apostles time undeceived by the Beast, or false Prophets, as the Lord foretold: And by which words of the Lord; it remains also that it is impossible to deceive the very Elect.  
Now by these words, these very Elect are with Violence secured from the Evil deceit of this World, and taken for the Kingdom; whilst the other is said, to take the Kingdom of Heaven by Violence; and that is, There was an opportunity of Grace and Mercy put into their Hands, in which they did employ their utmost endeavour to secure the Kingdom of Heaven to themselves; and by so doing, they are said to take the Kingdom of Heaven by Violence. But unto them that did not so, the Lord saith in Matt. 23.37. O Jerusalem, Jerusalem! thou that killest the Prophets, and stonest them which are sent unto thee; how often would I have gathered thy Children together, even as a Hen gathereth her Chickens under her wings, and ye would not.  
Here the Lord speaketh of the Offers of Grace and Mercy that was tendered to Israel aforetime by the Prophets, by whom he would have gathered them as a Hen gathereth her Chickens under her wings, but they would not: Of which also the Lord told Esdras, 2 Esd. 1. c. 28. to the 32. v.  
Now whereas the Lord saith in Mat. 13.13. Therefore spoke I to them in Parables, because they seeing, see not, and hearing they hear not, neither do they understand. That is, although they did see and hear, they did not give their minds to understand. 14. v. And in them is fulfilled the Prophecy of Isaiah, which saith, By hearing ye shall hear, and shall not understand, and seeing ye shall see, and shall not perceive. 15. For this People's Heart is waxed gross, and their Ears are dull of Hearing, and their Eyes they have closed, lest at any time they should see with their Eyes, and hear with their Ears, and should understand with their Heart, and should be Converted, and I should heal them.  
The which Prophecy was ordered by the Lord in Isa. 6.9. after the woeful miscarriage of his people. The which is partly set down in the foregoing Chap. of Isa. And after Israel had been exceeding sinful, the Prophet Jeremiah saith in Jer. 13.22. And if thou say in thine heart, wherefore come these things upon me? for the greatness of thine iniquity, are thy skirts discovered, and thy heels made bare. Whereas it is said, V 23. Can the Ethiopian change his skin, or the Leopard his Spots? Then may ye also do good, that are accustomed to do evil. V 24. Therefore will I scatter them as the stubble that passeth away by the wind of the Wilderness. Now we see, when man wilfully revolteth, and giveth himself up to a custom in sinning, by which he becomes forsaken of God, then for him that has so accustomed himself to do evil, he cannot learn to do well; for in so doing, they provoke the Lord to leave them to blindness of mind, and hardness of heart, and then they are passed all hope. But the Lord saith of Abraham, in Gen. 12.19. For I know him, that he will command his Children and his household after him, and they shall keep the way of the Lord, to do Justice, and Judgement, that the Lord may bring upon Abraham, that which he hath spoken of him. Here by these words, it shows a foreknowledge in God, that Abraham would command his Children, and household after him, and they should keep the way of the Lord. That the Lord may bring upon Abraham that which he hath spoken of him. The which shows that the Covenant was but conditional with Abraham himself, but yet the forekowledge in God of Abraham's obedience, and thereupon it became absolute to him. And there was a foreknowledge in God of Israel's miscarriage, and therefore the miscarriage of them was foretold, what would hereafter come to pass concerning them. For the Covenant being conditional, the breach of the Covenant was their destruction; the which default in them, was foreknown of God. But not that God did make a decree that they should sin, and then for their sin be cast off of him, and so to become accursed. The which is a very great sin in us to think, as being against the word and Oath of God. And the Lord saith, in 2 of Esdras 2.15. To the mother, or Church, Embrace thy Children, and make their feet as fast as pillars. And in V 25. Nourish thy Children, O thou good Nurse, establish their feet. That is, pray for them, instruct them, exhort them, reprove them, rebuke and chastise them. For the Lord saith in the 2 of Esdras 9.11. They that have loathed my Law, while they had yet liberty. And when as yet place of repentance was open unto them, understood not, but despised it. V 12. The same must know it after death by pain. And Eby for not Chastising his Sons but only reproving them, therefore the anger of the Lord was kindled against him. 1 Sam. 2.30. Wherefore the Lord God of Israel saith, I said indeed, that thy house, and the house of thy father should walk before me for ever: but now the Lord saith, be it far from me, for them that honour me, I will honour, and they that despise me, shall be lightly esteemed. V 31. Behold, the day is come that I will cut off thine arm, and the arm of thy father's house, that there shall not be an old man in thine house. Here we see, it was sin, that did disappoint them of a promised blessing. And also the good King Josiah did forfeit his Temporal promised blessing, the which was, That he should die in peace. But he unadvisedly went out to Fight with the King of Egypt, when he was forewarned by the same King from the Lord to forbear, as is said in Chron. 34.27. Because thine Heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the Inhabitants thereof, and humblest thyself before me, and didst rend thy Clothes, and weep before me; I have even heard thee also, saith the Lord. 28. Behold I will gather thee to thy Fathers, and thou shalt be gathered to the grave in peace, neither shall thine Eyes see all the Evil, that I will bring upon this place, and upon the inhabitants of the same.  
Now in the 2 Chron. 35.20. It is said, that he went out to Fight against the King of Egypt. 21. But he sent Ambassadors to him, saying, what have I to do with thee, thou King of Judah, I come not against thee this day, but against the House wherewith I have war, for God commanded me to make haste, forbear thee from meddling with God, who is with me, that he destroy thee not. 22. Nevertheless Josiah would not turn his face from him, but disguised himself that he might Fight with him, and harkened not unto the words of Necho from the mouth of God, and came to Fight in the Valley of Megiddo. 23. And the Archers shot at King Josiah, and the King said to his servants, have me away, for I am sore wounded, of which he died. And also St. Paul, in Acts 27.22. saith to them that were in the Ship: And now I exhort you to be of good cheer, for there shall be no loss of any man's Life among you, but of the Ship. 23. For there stood by me this night the Angel of God whose I am, and whom I serve. 24. Saying, fear not Paul, thou must be brought before Caesar, and lo God hath given thee all them that sail with thee. 25. Wherefore Sirs, be of good cheer, for I believe God, that it shall be even as it was told me. Now when the Ship-men were going to make their escape out of the Ship, St. Paul in the 31. v. saith to the Centurion, and to the Soldiers, except these abide in the Ship, you cannot be saved. Now all these things are set down for our Instruction and Example; and to admonish us, that through our own default we may miss of the Promised blessing. For we must take to the way, and use the means, or else the blessing promised is not attainable. Therefore St. Paul saith, Heb. 4.1. Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it. All these things being fair warning, that as the Apostle saith, 2 Pet. 1.10. We should use all diligence to make our calling and election sure. And St. Paul saith, Rom. 11.7. What then? Israel hath not obtained that which he seeketh for, but the Election hath obtained it, and the rest were blinded. Wherefore were they blinded? Because they hardened themselves in disobedience unto God, as I before shown you. Now there is a threefold hardness of Heart.  
First, There is a natural hardness or unbelief.  
Secondly, There is a wilful hardness or unbelief; that is, when we wilfully harden ourselves against God, and his word. And then it is that God gives them up to a judicial hardness of Heart, and blindness of mind. Therefore the Lord saith in Isa. 65.2. The which place is also mentioned by St. Paul in Rom. 10.21. But to Israel he saith, I have spread out my hand all the day unto a rebellious People, which walked in a way that was not good, after their own thoughts. And in Rom. 11.11,8. he saith, According as it is written, God hath given them the Spirit of Slumber, Eyes that they should not see, and Ears that they should not hear, unto this day. That is, as I before shown you in Isa. 6.9. The which Judgement was pronounced against them by reason of their great wickedness; the which is set down in the foregoing chap. of Isaiah, to which I have already spoken, and therefore shall here pass it by. But as for the other quotation that is put down in the margin, which is Isa. 29.10. The which is not meant by St. Paul, because that place hath its special reference to the Christians, by reason from the 5. v. downward, it treats of the Destruction of the World, and Israel's Enemies; the which is said to be at an instant suddenly; that is, when the Lord cometh. At which time also, there will be a great stupidness upon the Relapsed Christians, occasioned by their sin, of which St. Paul saith, 2 Thes. 2.10. Because they received not the love of the Truth, that they might be saved. 11. And for this cause God sent them strong delusions, that they should believe a lie. 12. That they all might be damned, who believe not the truth, but had pleasure in unrighteousness.  
For as I before shown, it is said in Rev. 13.2. That the Devil gave the Beast his Power, of whom came strong Delusions, so as they believed Lies, Besides all the other Delusions that the Devil has sent abroad in the World; the which God suffers to take with them that have no love to the Truth, but have pleasure in unrighteousness. The which makes sin exceeding finful. By which we are also shown, that the day of Grace, and the day of Life hath not one and the same period: That is, that the day of Grace may be taken away, long before our natural Life is Ended: Of which the Apostle saith, Heb. 3.7. Wherefore, as the Holy Ghost saith, to day if you will hear his Voice, 8. Harden not your hearts, as in the provocation, in the day of temptation in the wilderness. 9 When your Fathers tempted me, proved me, and saw my works, forty years. 10. Wherefore I was grieved, with that generation, and said, they do always err in their Heart, and they have not known my ways. 11. So I swore in my wrath they shall not enter into my rest. By these words, we again see when it was that the Lord swore that they should not enter into his rest. That it was when they sinned in the Wilderness, at which time they provoked him to wrath. Whereof also it is said in the 17. v. But with whom was he grieved forty years? Was it not with them that had sinned, whose carcases fell in the Wilderness. 18. And to whom swore he, that they should not enter into his rest, but to them that believed not. By which we may see that some of them were excluded the Promise above thirty years before their Natural Life was ended. And St. Paul speaking of David, Rom. 11.9. where he saith, Let their Table be made a snare, and a trap, and a stumbling block, and a recompense unto them. 10. Let their Eyes be darkened, that they may not see, and how down their back always. Now it may be said, wherefore did David curse them? To which I answer, David was a type of Christ, and a Prophet, and by the Prophetical Spirit he foresaw the Sufferings of his blessed Lord, and that it would be the Jews, from whom he should receive his Afflictions; and therefore as his own Afflictions, he did express them that were done to the Almighty Lord, which was the reason that he thus Cursed those that should be the Afflictors of the Lord Christ, as in Psal. 69.6,9,28. v. wherein David intermixes his Sufferings, with those of the Sufferings of Christ, wherein it does seem in a more especial manner, to signify the sufferings of the Lord Christ, and as to what related to his Enemies. For in the 21. v. he saith, They gave me also Gall for my meat, and in my thirst they gave me Vinegar to drink, Which thing was done to the Lord Christ, as in Mark 15.23. having before spoken of the Sufferings of the Lord, he closes with this, which was done to him on the Cross. After which, David proceeds to Curse them, as is before set down. And St. Paul says, Rom. 11.11. I say then, have they stumbled that they should fall? God forbidden: But rather through the fall, Salvation is come to the Gentiles, for to provoke them to jealousy.  
Here St. Paul starts the question, in that he saith, Have they stumbled because they should fall? He fearing lest they should fall under that dangerous mistake, to which he answers himself, God forbidden; as much as to say, it is not so, and have a care you think not so: And also we see that the Scripture doth fully make it appear to the contrary, in showing us how they first fell. And after which, God said, He would lay in Zion a stumbling stone: So as that, which should have been for their welfare became a Trap. At which stone they stumbled, as they then missed of the Salvation purchased by him. And Christ saith, Matt. 21.44. That whosoever shall fall on this stone, shall be broken, but on whomsoever it shall fall, it will grind him to powder.  
Now it was the Jews that fell upon the Lord, which was this Stone, but they did it ignorantly through unbelief, and their ignorance was occasioned by their sinfulness, and for want of a desire to him, when they heard of his coming, the which had they had a longing after him, the extent of his mercy would have been larger amongst them. But it is said, Matt. 2.23. When the wise men came to inquire, saying, where is he that is born King of the Jews? for we have seen his Star in the East, and are come to Worship him. 3. When Herod the King had heard these things, he was troubled, and all Jerusalem with him.  
We here see that they desired not the coming of Christ: And Christ did not manifest himself unto them. So if we desire not the coming of the Lord, it is a sign that we shall have no share in him; and to desire his coming without preparing our Hearts for him, there is no hopes of mercy for us. But as the Jews fell on that stone, and so were broken to pieces: So when Christ again comes, who is this Stone, it is the relapsed Christians that he will fall upon, so as to grind them to Powder.  
Now whereas St. Peter saith of the wicked, c. 2. v. 11,12. Whereas Angels, are greater in power and might, bring not a railing accusation against them before the Lord; but these as natural brute Beasts, made to be taken and destroyed, speak evil of the things they understand not, and shall utterly perish in their own Corruption, and shall receive the reward of unrighteousness, as they that counted pleasure to riot in the day time; spots they are and blemishes, sporting themselves with their own deceive. That is, as natural brute beasts, which are made to be taken and destroyed, understand not how to give honour neither to God nor man, and so these speak evil of the things they understand not, but are sporting themselves with their own deceiving. whereby they came to be destroyed. And whereas St. Judas saith, 4. v. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.  
Now whereas he saith they were before of old ordained to this Condemnation. That is, there was in old time a decree ordained, that such and the like offenders should fall under the condemnation which then was determined for them; but not that there was before Ordained of God, that there should be such and the like offenders on purpose, because that they should fall under the Condemnation that was of old determined. No, but as our Kings knowing that there will be offenders, therefore make Laws for their punishment.  
And whereas St. Paul saith, Rom. 9.22,23,24. That God might make known the Riches of his Glory on the Vessels of mercy, which he had afore prepared unto Glory, 24. Even us whom he hath called, not of the Jews only, but also of the Gentiles. Whereas St. Paul saith, That God might make known the Riches of his Glory on the Vessels of Mercy. By which words we may plainly understand, that then the Glory of God was not manifested on them. And also St. Paul in another place saith, that they were made the Off-scouring of all things. And whereas he saith, Vessels of Mercy, which God had prepared unto Glory. He●e he lets us understand, that it is God that fits the Saints for Glory. But in the foregoing words of the same Chapter, he did not say it was God that fitted Man for destruction. And God himself saith, thy destruction is of thyself, O Man. And that he delights not in the death of a sinner. And whereas he saith, which he had afore prepared unto Glory; even us whom he hath called, not of the Jews only, but also of the Gentiles. That was, from their first Conversion, the Spirit of the Lord was working with their Spirit, so as to make them Vessels of Mercy, prepared unto Glory; the which Glory will be revealed when the Lord again comes. Therefore St. Paul saith a little before his Death, 2 Tim. 4.6,7,8. For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the Faith. Henceforth there is laid up for me a Crown of Righteousness, which the Lord, the righteous Judge shall give me at that day, and not to me only, but unto all them also that love his appearing.  
Now here is two things to be considered in these words; which is, to whom these Crowns are to be given; and when they are to be given. He tells us, they shall be given to all them that love his appearing; That is, has a longing desire for his appearing. And he also tells us, they are to be given in that day in which the Lord appeareth.  
Now in the Vision that St. John saw, Rev. 4.1,4,6. In which it is said, The Vision was for hereafter; at which time, there was a door opened in Heaven. And in the 4. v. it is said, There was four and twenty seats. And upon the seats four and twenty Elders sitting clothed in white Raiment, and they had on their heads Crowns of Gold. And in the 6th v. it is said, before the Throne, there was a Sea of Glass. By which it does appear, this Vision which was for time to come, does signify the time when the glorious Tabernacle should descend, by reason he mentions there was a door opened in Heaven. And by the measure of the City upward, and the glory of it. Which is mentioned in the 21st and 22d chapters of the Revelations, it does seem that the Heavens will remain open over the glorious Tabernacle, from the Throne, of God. And by the Sea of Glass, it doth signify as much.  
At which time it is said, the Elders were Crowned. Which is according to what St. Paul Saith, that they shall receive their Crowns in that day when the Lord appeareth, at which time the Glory will be manifested. Now as to what St. Paul saith in Rom. 9.25. Where he mentions what was said by the Prophet Hosea. I will call them my people, which were not my people, and her beloved, which was not beloved. 26. And it shall come to pass, that in the place where it was said unto them, ye are not my people, there shall they be called the Children of the living God. By the rehearsal of these words, it makes it also plainly appear that St. Paul had his ●eference wholly to the time when the Lord again comes. In that he Saith, where it was said unto them, ye are not my people, there shall they be called, the children of the living God. Now, to whom was this spoken; it was to Israel in the Land of Canan. Unto which, at the restitution, they shall be again restored. And there shall they be called, the children of the living God. As in Hos. 9.10. Then said God, call his name Loammi; for ye are not my people, and I will not be your God: Yet the number of the Children of Israel shall be as the Sand of the Sea, which cannot be measured nor numbered. And it shall come to pass, that in the place where it was said unto them, ye are not my people, there it shall be said unto them, ye are the Sons of the living God. 11. Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the Land, for great shall be the day of Jezreel. Whereas it is said, they shall choose themselves one head, the which will be the head, whom God hath appointed them. And God saith in Hos. 2.18,19,20. And in that day I will make a Covenant for them with the beast of the field, and with the fowls of heaven, and with the creeping things of the ground, and I will break the bow and the sword, and the battle out of the Earth, and I will make them lie down safely. 19 And I will betrothe thee unto me for ever, yea I will betrothe thee unto me in Righteousness, and in Judgement, and in loving kindness, and in mercy. 20. I will even betrothe thee unto me in faithfulness, and thou shalt know the Lord. Which words argue there was a time, in which Israel did not know the Lord. And the Lord saith, 23. V And I will sow her unto me in the Earth, and I will have mercy upon her, that had not obtained mercy, and I will say to them which were not my people, thou art my people, and they shall say thou art my God. By these quotations of St. Paul, we may also clearly see, that what he said was for the time to come. And he saith in Rom. 8.28,29. We know that all things work together for good, to them that love God, to them who are called according to his purpose. That is, called now, for his purpose hereafter for it. 29. V For whom he did forknow, he also did predestinate to be conformed to the image of his Son, that he might be the first born among many brethren. Now whereas he saith, whom he did foreknow, that is, whom Christ had the knowledge of in this life, to be conformable to him as was the Apostles, and the Churches that first trusted in Christ. They were then chosen, for to be made partakers of the Glory that shall be Revealed when the Lord again comes, according to what he saith in Phil. 3.20. For our conversation is in Heaven, from whence also we look for a Saviour, the Lord Jesus Christ. 21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself.  
Now these words may comprehend the time that is to come, that they should be conformable to the Image, not only of the mind of Christ, but to the person of Christ intime to come. And whereas he saith, Rom. 8.30. Moreover, whom he did Predestinate, them he also called, and whom he called, than he also Justified, and whom he Justified them he also glorious.  
Here we see, he speaks in the usual Scripture way of speaking, in that he mentions what is to come, as though it were already done; For it is Evident that they were not then glorified. By which it does appear, that this calling here mentioned, is, when the Dead shall hear the Voice of the Son of God, and Live, which is at the first Resurrection, which is the Resurrection of the lust, at, which time the Promised Elect shall find mercy.  
And whereas he saith in Rom. 8.32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things. That is, God will freely give us all things, if we will receive it according to the tender of his Grace in his Word, and with patience wait for it, as these did. And whereas he saith in 33. v. Who shall lay any thing to the charge of God's Elect, it is God that Justifieth. 33. Who is he that condemneth, it is Christ that died, yea, rather, that is risen again, who is even at the Right hand of God, who also maketh interessione for us.  
That is, as I elsewhere said, that we are no sooner converted, and brought into an holy Resignation of ourselves unto God, but we are accepted of God, through the satisfaction made by the Death of Christ, who now lives to make intercession for such. And as to what we were before we were Converted, those sins will not be laid to our charge But this is no encouragement to us to sin and defer Repentance, for those Romans never had the knowledge of the truth before. But we are born Children of the visible Church; and if we defer Repentance, and check the good motions of the Spirit, and refuse to be obedient to the word, thinking it will be time enough hereafter to look after Heaven. In so doing, we tempt God to leave us to hardness of Heart, and blindness of mind, therefore the Apostle doth so earnestly exhort the Hebrews, To day, whilst it is called to day, not to harden their Hearts: That is, not to put off Repentance till to morrow. And when we are brought home to Christ by Repentance, and resigning up ourselves to him, we are then no sooner in him, but we must walk in newness of Life: Of which St. Judas puts in remembrance, Judas 6.7. Of the Angels which kept not their first estate, but left their own habitations, he hath reserved in everlasting chains under darkness, unto the Judgement of the great day. Even as Sodom and Gomorrha, and the Cities about them in like manner, giving themselves over to fornication, and going after strange Flesh, are set forth for an Example, suffering the vengeance of eternal Fire. By which we see, if we give ourselves a liberty to sin, God does with hold his restraining Grace from us; and so through sin, we become subjects of God's wrath.  
And whereas St. Paul saith, Rom. 8.35. Who shall separate us from the Love of Christ, shall tribulation. or distress, or persecution, or famine, or nakedness, or peril, or sword? 36. As it is written for thy sake, we are killed all the day long, we are accounted as Sheep for the Slaughter. 37. Nay, in all these things we are more than Conquerors, through him that lovedus. 38. For I am persuaded that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come. 39 Nor height, nor depth, nor any other Creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. By these words we see that St. Paul was of this persuasion. That they being once in Christ, that it was not any, nor all of these forementioned things, should be able to separate them from the Love of God through Christ: By which we see, there is nothing but wilful sin that can separate the Soul from the Love of God in Christ, if once accepted  
And whereas St. Paul saith, 2 Thes. 2.13.14. We are bound to give thanks always to God for you, Brethren, beloved of the Lord, because God hath from the beginning chosen you to Salvation, through Sanctification of the Spirit, and belief of the truth, whereunto he called you by our Gospel, to the obtaining of the gloey of our Lord Jesus Christ.  
Now whereas St. Paul saith, That God from the beginning chose the Thessalonians to Salvation. Now were these words to be taken, as hitherto we have done, there is a contradiction in the Apostles own words. For in the Ephesians, he there saith, that they were chosen in Christ, before the Foundation of the World. And here in the Thessalonians, he saith, from the beginning. Now were they chosen from the beginning of the material Heavens and Earth, or from the beginning of the first world of People, which was in the seed of Cain and Seth. Then were they not chosen before the foundation of the World; but at the foundation of the World; therefore these words admit of a contradiction: And from the beginning here spoken of, could not reach to God and Eternity; for there is neither beginning nor end; therefore his words here, and in the Ephesians, admit of two meanings. The first is, as I before proved to you, That the Churches that first trusted in Christ, was made choice of, for the glorious Tabernacle; and so will appear to the praise of his Glory, as being approved of, of God, as to matter of choice or liking in God, for the glorious Tabernacle, sooner than Israel, or before Israel, which is the foundation of the world here spoken of, as I have already clearly proved. Now whereas he saith, that the Thessalonians were chosen from the beginning to Salvation, is no other, then from the beginning of the preaching of the Gospel. The which beginning I shall make clear to you by the words of our blessed Lord, and St. John. First what the Lord saith to his Disciples in John 15.27. And ye shall also bear witness, because ye have been with me from the beginning. And St. John saith, 1 John 2.24. Let that therefore abide in you which ye have heard from the beginning. If that which ye have heard from the beginning, shall remain in you, ye also shall continue in the Son, and in the Father. By what is here said it is evident that the Apostle had no other meaning then from the beginning of the publishing of the Gospel, by reason Christ and the Apostles did express themselves so. And the Apostles own words are to the like effect in Phil. 1.5. For your fellowship in the Gospel, from the first day until now; which is no other than from the first day they heard the word. Now the Thessalonians, their being chosen to salvation, was not so absolute, but that they might through their own neglect, fall short of salvation, as St. Paul's own words make appear. Because he saith in the 2 Thes. 1.11. Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: By what is here said, it doth appear, that the Thessalonians being chosen to salvation, was like that of the children of Israel, who was chosen of the Lord for the Land of Canan; for God brought them out of the Land of Egypt. That was, God by his own out stretched arm, brought them out of Egypt, and through the red Sea. This being that which lay not in their power to do. But when he brought them into the Wilderness, they were to fight for the Land of Canan, or else they were never to have it in possession. So it was with these Thessalonians, who were chosen to salvation, for God brought them out of the Egyptian darkness of Heathenism, and delivered them out of the red Sea of their sins, which would have drowned them in perdition, and from which they could no way deliver themselves, and it was only the out stretched arm of God, that did, or could deliver them, which was done through the satisfaction made by the blood, and death of Christ. Who died for all that will live unto him. Now the Thessalonians being thus renewed by the Spirit of Grace, and brought into the knowledge of God by the preaching of the Gospel; And delivered from the condemning power of sin, and accepted in and through the righteousness of Christ, and so set free in the Wilderness of this world. After which they were to fight for the heavenly Land of Canaan, which was the Salvation they were chosen to, or else it was not to be had. And God having put us into a Captivity of Obedience, we are to wrestle for the blessing. Therefore St. Paul saith, Phil. 2.12. Work out your own Salvation with fear and trembling. 13. For it is God that worketh in you both to will and do of his own good pleasure.  
That is, It is so far the good will and pleasure of God to work in us, as to call us, and enlighten us by his word, whereby he puts us into a capacity of obedience, in which capacity we must, 2 Pet. 1.10. work out our own Salvation with fear and trembling; and so as it is said, Heb. 4.1. We must make our calling and election sure: For if we improve not our Talon that God hath given us, and labour in his service, We must expect the same sentence from the Lord, as he had who is mentioned in the Gospel. Mat. 25.26,30. And therefore the Apostle saith, Let us therefore fear, lest a promise being left us of entering into his Rest, any of you should seem to come short of it. Therefore this Election of the Christian Church is like that of the Jewish. The which is as we Elect our Mayors for a City, before they are put into the Government of the place; the which is, if they do not persist in their Obedience to the Supreme Power, they shall not come to be Mayor, although he were Elected. So is the Election of the Church for the Heavenly City. The which is, if they do not persist in their Obedience, they shall not be made partakers of the Promise, which is everlasting Life. And whereas St. Paul saith, Eph. 3.8. Unto me, who am less than the least of all Saints, is this Grace givers, that I should Preash among the Gentiles, the unsearchable Riches of Christ. 1. And to make all men see what is the fellowship of the Mystery, which from the beginning of the World hath been hid in God, who created all things by Jesus Christ. For this Secret was hid from Adam, who was the beginning of the first World. And also from Noah, who was the beginning of the Second World. And from Abraham, who was the beginning of the third World, which is the World that is to come. And so all along, this Mystery was kept secret till Christ had suffered. And he saith, 10. v. To the intent that now unto the Principalities and Powers in Heavenly places might be known by the Churches, the manifold wisdom of God. Whereas he saith, principalities and Powers in Heavenly Places. That is, those principalities and powers, which in the Old and New Testament are termed the Heavens, are here said to be in Heavenly places; that all of them that are called into the Churches, might know the manifold Wisdom of God. And he saith in the 11. v. According to the eternal purpose which he purposed in Christ Jesus our Lord.  
Now take it for granted that God did from all Eternity intent to make man, and also had a foreknowledge of Man's miscarriage; and from thence did arise a purpose in God to save Man through Christ; yet from this there is nothing to be gathered; that God did then Reprobate Man; but that he had from all Eternity a purpose through Christ to save Man. But the Apostles words will not bear this, for he doth not say that God had from all eternity a purpose in Christ, but the word is, according to the eternal purpose, as looking forward to the Eternity that lies before us. In which, through Christ, there was a purpose in God, as to man's Salvation. And according to this St. Paul again saith, That Christ is become the Author of Eternal Salvation to all them that obey him; both which carries one and the same meaning with it, for it only reaches forward to the Eternity that lies before us. And whereas St. Paul saith Ephes. 1.9,10. Having made known to us the mysteries of his will, according to his good pleasure, which he hath purposed in himself. 10. That in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in Heaven, and which are on the Earth, even in him.  
Now when Christ first came, it was said, That it was in the last times: Here it is said in the fullness of times, the which must be when the time of this World is fulfilled, that then it will be the fullness of times, both of this, and the old World, at which fullness of times God will gather together in one, all things in Christ, both which are in Heaven, and which are on the Earth, which will be when the Lord again comes.  
Now whereas St. Paul saith, Ephes. 11.12. In whom also we have obtained an Inheritance, being Predestinated according to the purpose of him who worketh all things after the Counsel of his own will. Now the question is, what this Predestination according to the purpose of him who worketh all things after the Council of his own will was, or is. To which St. Paul answers himself in the 12. v. according to what the Angel told Esdras, That others should have the glorious Tabernacle which was prepared for them: According to what St. Paul saith in Phil. 1.12. That they should be to the praise of his Glory, who first trusted in Christ. By which we may see, that the purpose in God, as to Predestination, was not in the choosing of every individual person, so as he could not fall away; but to all that did lay hold on the tender of Grace, according to the conditions as it is Offered of God, through the Redemption purchased by Christ: Therefore the Apostle goes on, as in the 13. v. In whom ye also trusted, after that ye heard the word of truth, the Gospel of your Salvation, in whom also, after ye believed, ye were sealed with the Holy Spirit of Promise.  
We see that this sealing was after they believed; and, as I have proved, this sealing was not so absolute, but that some of them might fall off, as Saul did, who had the Spirit of Prophecy. The which the words of the Apostles make out. But I shall here only mention the words of St. Paul, what he saith in Heb. 6.4,5,6. For it is impossible for those who were once enlightened, and have tasted of the heavenly Gift, and were made partakers of the Holy Ghost, and have tasted the good Word of God, and the Powers of the world to come, if they shall fall away, to renew them again by repentance, seeing they crucify to themselves the Son of God afresh, and put him to an open shame.  
By these words of the Apostle it is fully evident, although they were thus sealed with the Spirit of Promise, which is the Holy Ghost; yet it was not impossible for them to fall off again. And therefore he useth all those Admonitions and Exhortations to them, that they might persevere in Holiness, and in the fear of the Lord. And whereas St. Paul saith, Rom. 11.29. The gifts and calling of God are without repentance. Now these words were in a more particular manner spoken of Israel, when the Lord again comes; as in Rom. 11.25,26,27,28,29. where he saith, For I would not, Brethren, that you should be ignorant of this mystery (lest ye should be wise in your own conceits), that blindness in part, is happened to Israel, until the fullness of the Gentiles be come in. 26. And so all Israel shall be saved, as it is writteu, there shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob. 27. For this is my covenant unto them, when I shall take away their sins. 28. As concerning the Gospel, they are enemies for your sakes; but as touching the Election, they are beloved for their Father's sakes. 29. For the Gifts and calling of God are without Repentance. 
This blindness we see happened to Israel, not from any Decree in God, before their own default occasioned it; for the word happened, makes it appear it was not designed for them.   
These Words are concerning the wonderful Promises made to the Father's concerning 〈◊〉, which will be made good to them, whe● 〈◊〉 Lord again come at which time he will give them a New Heart, and a Now Spirit, so as they shall not sin against him, and then 〈◊〉 ●hat he shall turn away ungodliness from Jacob. So as it is said, that then he will not be angry with them, nor rebuke them any more.  
Now as to what reference the gifts and calling of God has to us, or chief to the first Christian Churches, was in giving Christ and the Holy Ghost, and in calling the then Churches out of the Darkness of Heathenism, and in forgiving them all their past sins, and that through the imputed righteousness of Christ, they were accepted as perfectly righteous in the sight of God, as it is said, he not imputing their iniquities. And after they, or we are regenerated, the sins that are not wilfully committed, are not imputed. Therefore St. Paul faith, That if he did that he would not, than it was no more he that did it, but sin that dwelleth in him. Now the then gifts and callings of God to them and us, did exrend no farther than thus renewing us again, as to set them and us upright. Therefore the Apostle wisely cautions them, and us, that he that standeth, must take heed lest he fall. But the first Churches being thus regenerated, and renewed by the Holy Ghost, the Apostle might well say, that they were chosen to salvation, since God had put them into such a Capacity, and made them fit for it, if they did not again fall away, the choice being absolute in God. But because the frail or sinful nature of man was not removed, therefore there remained a defect in them, and ourselves, and therefore we are continually to go to God, to beg renewed strength from him. And if we take to the rules that he hath set before us, he will perfect ●he work that he hath begun in us, according to the saying of the Psalmist, Psa. 84.11. The Lord will give grace and glory: No good thing will he withhold from them that walk uprightly. For God doth not withdraw from his people on purpose to damn them. For the Apostle Peter saith, 2 Pet. 2.9. The Lord is not willing that any should perish, but that all should come to repentance. The like St. Paul saith in Timothy, 2 Tim. 2.2,3.4. But it may be said, how is it then, that all are not saved? The reason why, Christ himself tells us, Mat. 13.25. There is several sorts of ground. Thereby giving us to understand that we are not naturally all alike. For by the words of the Lord it appears that he had done alike for all, (which is the generality of all) but that we cannot bring forth fruit alike, according to what the Lord saith in Mat. 13.18.19. Hear ye therefore the parable of the Sour. 19 V. When any one heareth the word of the Kingdom and understandeth not, then cometh the wicked one, and catcheth away that which was Sown in his heart: This is he which received the Seed by the way side. We see this sort of ground, or people, were wanting to themselves, by reason they did not consider their ways to be wise. And therefore are destroyed for lack of knowledge. And whereas the Lord saith in Mat. 13.20,21,22,23. But he that received the Seed in stony places, the same is he that heareth the word, and anon with joy received it, yet hath he not root in himself, but dureth for a while, for when tribulation, or persecution ariseth because of the word, by and by he is offended. Here is great defect in the ground, or Man himself. And he saith in 22. V He also that received the Seed among the Thorns, is he that heareth the word: And the cares of the world, and the deceitfulness of riches choke the word, and he becometh unfruitful. Here the diligent husbandman might root out most part of these Thorns, which makes his ground unfruitful, or his heart barren of faith, and love to God. And the Lord saith in. 23. V But he that received the Seed into the good ground, is he that heareth the word, and understandeth it, which also beareth fruit, and bringeth forth some an hundred fold, some sixty, some thirty. By this, we may clearly see, it was the ground, which the Lord here declares did differ, for as it is said, the Lord died for all, and the promises are made to all, that will receive him according to the Tenor of the Gospel. But we see, they cannot all alike receive him. For we read that the same Seed was Sown, but the ground could not bear alike; but in that they brought forth no fruit, was because they were wanting to themselves. But although God may give to some more, and to some less, yet he requireth of all an improvement according to what he hath given them. As witness to whom he gave the Talents. Now me thinks of all the ground, the stony seems to be in the worst condition, being that in which man can be least helpful to himself.  
Herein is not comprehended how God doth deal with some particular persons, but to the general carrying on of the Church in the World. Now whereas St. Paul saith, in Rom. 3,9. For we have before proved, both Jews and Gentiles, that they are all under sin. 10. v. As it is written, there is none Righteous, no not one. And he faith in Eph. 2.3. Among whom also we all had our conversation in time past, in the lust of the Flesh fulfilling the desires of the Flesh, and of the mind, and were by Nature the Children of wrath, even as others. Tho through sin both Jews and Gentiles are all of them fallen under the Curse, and so, the wrath of God, yet our natures, are not alike estranged from God. Now in Acts 18.9,10. Spoke the Lord to Paul in the night by a Vision, be not afraid, but speak, and hold not thy peace. 10. v. For I am with thee, and no man shall set on thee, to hurt thee, for I have much people in this City. That is, People, or much ground, capable to receive Seed, so as to bring forth Fruit. And as there is several sorts of ground, so the Lord tells us there is two sorts of Seed: But not that God did Reprobate Man before the Foundation of the material heavens and Earth to Damnation; but that the Devil hath since so twisted himself into the Nature of great part of Mankind, that he is, as it were, become one with them. Therefore the Lord put forth, Matt. 13.24. Another Parable unto them, saying, the Kingdom of Heaven is likened unto a Man which sowed good Seed in his Field. 25. v. But while men slept, his Enemy came and sowed tares among the wheat, and went his way. 26. v. But when the blade was sprung up, and brought forth fruit, than appeared the Tares also. 27. v. So the Servants of the Housholder came and said unto him, Sir, didst not thou sow good seed in thy Field; from whence then hath it Tares? 28. v. He said unto them, an enemy hath done this. The Servants said unto him, wilt thou then that we go and gather them up? 29. v. But he said, nay, lest while ye gather up the tares, ye root up also the wheat with them. 30. v. Let both grow together until the Harvest, and in time of Harvest, I will say to the Reapers, gather ye together first the Tares, and bind them into bundles to burn them, but gather the wheat into my barn. Here is a clear demonstration, that the Tares are a false Seed of the Devils sowing. And the Lord speaks of them in Isa. 57.3. But draw near hither, ye Sons of the Sorcerers, the Seed of the Adulterer, and the Whore. 4. v. Against whom do ye sport yourselves, against whom make ye a wide mouth, and draw out the tongue; are ye not Children of Transgression, a seed of Falsehood? Here we see that a false Seed comes in much this way, and what is here spoken of by the Lord, has a more particular reference to the Christians who are guilty of these things, and in especial manner to the Romans, by whom all those abominable wickednesses are allowed; and that this was spoken to the Christians, it doth appear in the foregoing Chapter, Isa. 56. from the 7. v. to the end, by reason God speaketh of the gathering of the out cast of Israel, and that he then will gather others with them; and it is evident Israel hath never since been gathered; And at that time it is said, That all the Beasts of the Field, and Forest should come to devour. And that could not be to Devour Israel, for it is said, they are then to be restored; and it is made farther evident, in that it is said, The Watchmen are all blind, and so treating of the same effect in the next Chapter, as I have set down in the 3. and 4. v.  
Now as to what St. Paul saith, 1 Cor. 4.7. For who maketh thee to differ from another, and what hast thou that thou didst not receive; now if thou didst receive it, why dost thou glory, as if thou hadst not received it? That is, the good ground before it receiveth Seed, will bring forth Weeds, as the other doth Thorns, but when the good ground does receive Seed, there is presently a difference in the growth of the Fruit, in that of the good ground, from that of the Thorny; yet, nothing to be boasted of, because all that is good in them came from that hand that gave the Seed, or else they might for ever have remained the Children of wrath, as well as others. Therefore the lower we set in our own Estimation, the higher we rise in God's. Now whereas Christ saith in John 6.44. No man can come to me, except the Father which hath sent me, draw him. That is, at first God must draw the Heart to Christ, that the Soul might be convinced that he was the Christ. And in the Apostles time, there was given the Holy Ghost to bear witness to the World the truth thereof. Neither can any now come to Christ, except the Father draw him. And in the visible Church of Christ there is a threefold drawing of God.  
First, By the Invitation of his word, and by way of Reproof, Instruction, and Exhortation.  
Secondly, There is the reproof of the Spirit of God, which we commonly call the checks of Conscience.  
Thirdly, There is the good Motions of the Spirit of God; all these being the drawings of God, to bring us home to him through Christ, to Repentance. This being the ordinary way of God's Working in his Church: And Israel having these drawings of God, therefore he calls out to them by his Prophets, for to come to Repentance, because ●e had put them in a capacity so to do, giving them power to do that part for themselves; but when through their continual resisting the good Spirit of God, and in refusing to be obedient to his word: And then it is God leaves them.  
And therefore St. Stephen said to them, Acts 7.51. Ye stiffnecked, and uncircumcised in heart and ears, ye do always resist the Holy Ghost, as your Fathers did, so do ye. And then it is, as it is said, they that are accustomed to do evil, cannot learn to do well. That is, when through their own resisting, they weary out the good Spirit of God, so as he leaves them to themselves. But whilst God calls Israel to come to Repentance, there was a door of Mercy open to them. Therefore God saith in Ezekiel 33.11. Say unto them, as I live, saith the Lord God, I have no pleasure in the Death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways, for why will ye die, O house of Israel? Here it is evident, by the Word of God, that when he thus invited them, there was a door of Mercy open to them; but when God would not show Mercy to his people Israel, then doth God neither call on them to Repentance, but forbids his Prophets to pray for them, as in Jer. 7.16. the Lord said, Therefore pray not thou for this people, neither lift up Cry nor Prayer for them, neither make intercession unto me; for I will not hear thee. And God also saith in Jer. 11.14. Therefore pray not thou for this people neither lift up Cry nor prayer for them; for I will not hear them in the time that they cry unto me for their trouble. By which we see, that Repentance will not be accepted at all times. For the Lord also saith, Jer. 14.12. When they fast, I will not hear their cry, and when they offer burnt-offerings, and an oblation, I will not accept them; but I will consume them by the Sword, and by the Famine, and by the Pestilence. And it is said, Jer. 14.10. Thus saith the Lord unto this people, thus have they loved to wander, they have not refrained their Feet; therefore the Lord doth not accept of them, he will now remember their Iniquity, and visit their sins.  
We see here that the Lord doth not require of them, that which they could not do, but that which they could do, for they might have refrained their Feet, and laid a restraint upon themselves. Therefore the Lord saith, Isa. 50.1. Thus saith the Lord, where is the Bill of your Mother's Divorce, whom I have put away, or to which of my Creditors is it to whom I have Sold you, behold, for your iniquities have you sold yourselves, and for your Transgressions is your Mother put away. Here the Lord declareth that he was Married to Israel; but because of their Sins they were put away. And here the Lord speaketh in derision to them: Wherein he saith, Unto which of my Creditors have I sold you? As much as to say, I have kept Covenant with you, but you for your Iniquities have sold yourselves. Now had God Reprobated these, before the Foundation of the Material Heavens and Earth, to Sin, Death, and Damnation, there is no deceit can be like it, seeing God has thus here declared against it, and in Ezekiel by his Oath and word avouched it: But whilst we were too much poring on the say of St. Paul, since we no better understood them, and too slightly passing over the Oath and Word of God, and not weighing the dangerous consequence that doth attend a mistake herein: But our usual saying is, forewarned, forearmed, but we were not so wise as to take the warning; for St. Peter cautions us, that in St. Paul's Epistles, there are some things hard to be understood, which some wrist to their own destruction. And this St. Peter saith, where he speaketh of the New Heavens and Earth; of which St. Paul saith in some places, before the World began; and also he saith, from the foundation of the World; and again he saith, the World to come. Now the words of St. Peter are these in the 2 Pet. 3.13. Nevertheless we, according to his promise, look for New Heavens, and a new Earth, wherein dwelleth Righteousness. 14. v. Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of him in Peace, without spot and blameless. 15. v. And account that the long-suffering of our Lord is Salvation, even as our beloved Brother Paul also, according to the wisdom given unto him, hath written unto you. 16. v. As also in all his Epistles, speaking in them of these things, in which are some things hard to be understood, which they that are unlearned and unstable wrist, as they do also the other Scriptures, unto their own destruction.  
Now St. Peter doth make it clear, that in all St. Paul's Epistles, he did speak to them of these things; that is, of the World to come, and of their Election, and Choice for that World, before that World began, the which St. Peter here terms the New Heavens and Earth. Now whereas he saith, That it is they that are unlearned, and are unstable, that did wrest the Scriptures to their own destruction. And now, though we have men of Learning, and stable in these our days, amongst us: Yet those that first brought in this darkness, were neither learned, nor stable in the school of Christ.  
And whereas St. Paul saith, Heb. 1.2. God hath in these last days spoken unto us by his Son, whom he hath appointed Heir of all things, by whom also he made the Worlds. Now what were the Worlds that were made? To which I Answer.  
First, The Material Heavens and Earth.  
Secondly, The world of People that did proceed from Adam, the which is generally called the old World.  
Thirdly, The world of People which did proceed from Noah, of whom we sprang. And also the World to come; the Foundation of which is Israel, as I have already proved; for the Earth is said to be set fast in them. And St. Paul saith, 2 Tim. 1.9. Who hath saved us, and called us, with an Holy calling, not according to our works, but according to his own purpose and grace which was given us i● Christ Jesus, before the World began, That is, at the first Establishing of the Gospel, there was a general call, not of their works, but according to a purpose in God, which was given in Christ, before the World began, which is the World to come; for in Heb. 2.5. he tells, It is the World to come, of which he speaks. Now whereas he saith in 2 Tim. 1.10. But now is made manifest by the appearing of our Saviour Jesus Christ, who hath Abolished Death, and borough life and immortality to light, through the Gospel. Now here he speaks in the Scripture way of speaking. In that he saith, hath abolished Death, and brought Life and Immortality to Light. At which time Death was not Abolished, therefore spoken for time to come; which then at the appearing of Christ, all the Dead Bodies of the Saints will be raised; and his Living Saints so changed, that there shall be no more fear of their falling off, so as to taste Eternal Death: And he tells us how this Life and Immortality comes to light. That the knowledge of it is through the Gospel, of which he saith, He was made a Minister. Now seeing Life and immortality comes to light through the Gospel, we should in all things labour to walk in Obedience thereunto; which Gospel includes the whole Moral Law: The which is, if we perform the Conditions, we shall be made partakers of the Promises, which is Immortality, and Eternal Life. For now God expecteth Fruit from ●s, as he did from Israel. But if there is no other found with us, than was with them, that is, in show only, we must ook to be hewn down, and cast into the Fire at his coming. Now whereas St. Paul saith in Titus 1.2. In hope of Eternal Life, which God that cannot lie, promised before the world began.  
Now this Promise, without doubt, was all along as to Adam, and before the World, which sprang from him, and so to Noah. Before this World was, that sprang from him. But I believe that St. Paul might have his special reference to the promise made to Abraham, which was before the Foundation of the World to come, which afterward was laid in his Seed. For God saith in Gen. 17.7. And I will establish my Covenant between me and thee, and thy Seed after thee, in their Generatione, for an everlasting Covenant, to be a God to thee, and to thy Seed after thee. And St. Paul saith, in Ephes. 1.21. That God hath set Christ far above all Principality and Power, and Might, and Dominion, and every Name that is named, not only in this World, but also in that which is to come. And he also saith, Heb. 2.5. For unto the Angels hath be not put in subjection the world to come, whereof we speak. By which we may plainly see, that all along what he saith, was tending to that World which is to come, and of those that are chosen, and are designed to be chosen for that World. Now as to what Christ saith in Mat. 22.14. many are called, but few are chosen. That is, there is many called, but there are few that have used all their diligence to make their Calling and Election sure; and therefore the Lord will not choose them. For although the calling in of the Gentiles was not because of their Works, but according to the Riches of his Grace, they not having had the tender of Mercy. But as to Israel, that had before the knowledge of God, they were excluded from Mercy, because there was not good Works found in them, as God by his Prophets, and Christ himself saith. And as it was with the Jews, so it will be much worse with the Christians when the Lord again comes, if we do not walk in Obedience to his revealed Will in his Word, and so be found ready. As for Example, by the Parable the Lord put forth concerning those that were bid to the Wedding Supper; as in Luke 14.16,17,18,19,20,21. where they all make Excuses. For they being not willing to forego this present World, and to wrestle for the blessing; therefore at his coming they will be excluded his Mercy, in that they shall not taste of his Supper. Now whereas St. Paul saith, Acts 16.6,7. They were forbidden of the Holy Ghost to preach the word in Asia. 7. After they were come to Mysia, they assayed to go into Bythinia; but the Spirit suffered them not.  
Now although they were not at that time suffered to go into Asia, yet God did not withhold the Gospel from them; for in Rev. 1.4. the Lord biddeth St. John write to the seven Churches in Asia. And St. Paul saith the Gospel had been Preached to all People, Col. 1.23. Although they did not alike receive it; for the ground was not in itself alike capable to bear the Seed of God's word, as the Lord in the Parable hath declared it. And also when they had received the Seed they could not alike retain it, because some of their Natures were more estranged from God. And the major part of Israel and Judah was then Excluded the mercy by Christ, by reason of their sin. And also it is said, Nehe. 13.1,2. That an Ammonite and a Moabite should not come into the Congregation of God for ever. 2. v. Because they met not tha Children of Israel with bread and water, but hired Balaam against them, that he should curse them, howbeit our God turned the Curse into a Blessing. By which we see what was the reason God excluded them from his Congregation for ever. The meaning of ever, includes this present World; by all which we see what was the cause, they could not all alike receive Christ; which was not, that they were Reprobated before the foundation of the Material Heavens and Earth. But as St. Paul saith of Israel, it happened to them, the which was after they had sinned. And so it was with Moab and Ammon after they had sinned. And also the Seed of Ham became accursed: First, from the mockery of his Father: Afterwards from the building of Babel: And last of all, for their Destroying of Jerusalem. Now Satan having twisted himself more into the Natures of these, therefore they became more abhorred of God. And also this root of gall and wormwood, which the Apostle terms, the Root of Bitterness: He also brings in a false Seed with him, according to the Parable of the Lord, that there would an Enemy come, and sow Tares with the Wheat, which is the false seed, which God also speaks of in Isa. 57.3. But draw near hither, ye Sons of the Sorcerers, the seed of the Adulterer and the Whore; The which is but a Viperous Brood, and a false Seed. God saith, they are unprofitable Children. And in Deut. 23.2. A bastard shall not enter into the Congregation of the Lord, even to the Tenth Generation. And the Lord also saith in Ezek. 18.20. The Soul that sinneth, it shall die: The Son shall not bear the iniquity of the Father, neither shall the Father bear the iniquity of the Son; the righteousness of the Righteous shall be upon him; and the wickedness of the Wicked shall be upon him. Now the Bastard is more begotten in Sin. And the Patriarch Reuben saith in his last Testament, that Lust is one of the Spirits of the Devil's giving, and being begot in the breach of the command of God; they are more estranged from God, and thereby Satan may have a freer entrance into his Heart, as to draw them into the ways of Sin. But if he does see all the evil of Sin, and live a very Holy Life, there is hopes of Mercy for him, although it doth not appear that he shall have a part in the first Resurrection. Now the Pope allowing all these things, brings in a false Seed among them, which by the word is more estranged from God; for both Spiritual Adultery, and Bodily Adultery, are both abhorred of the Lord. Now the old World consisted of three sorts of People.  
First, They that sprang from Kain; for Kain wilfully sinning, and maliciously Murdering his Brother, which was one fall farther from God. then that he was fallen in Adam, for which he became accursed of God, as in Gen. 4.11. And so his Seed became all along more estranged from God, he bringing forth a Viperous Brood like himself. And from Seth sprang another Seed, which he not falling as Kain did, but keeping his ground, in which God had set him by the promised Christ, because he did not wilfully corrupt himself, his Seed was termed the Sons of God, as in Gen. 6.2. And also there was other Children proceeded from Adam, the which was another Seed, which we do not read of their miscarriage, whilst they and the Children of Seth did not Marry with the Children of Kain, which were the twice fallen Children of Man; but then when they did, the Mass of Mankind became wholly Corrupted; so as the imagination of Man's Heart was only evil, as in Gen. 6.5. And God saw that the wickedness of man was great in the Earth, and that every imagination of the Thoughts of his Heart was only evil continually. Then the Lord said in the 6. v. It repent him that he had made man on the Earth: And therefore for Man's sinfulness, God destroyed them from off the Earth, only saving Noah, whom God had found to walk uprightly before him, Gen. 6.9. And after the Flood, from Noah's three Sons, sprang three seeds; And Saran getting footing into the Heart of Ham, so as to make a mockery of his Father, as in Gen. 9.22,25. For which he Cursed him; and so his Offspring taking after him, proved a Viperous Brood, and thereby became more estranged from God, than the other two Seeds; although afterwards they all, almost fell from God; yet still the Race of Ham was the worst, because of their second Fall in their Father Ham; and the Prince of darkness got farther footing in them; and so they became the more forsaken of God. And so when God chose Israel to bring them into the Land of Canaan, they were to drive out the Canaanites out of that Land, and they were not to make any mixed Marriages with them. But when Israel did break the Command of God by their mixed Marriages with them, contrary to the command of God, they were drawn away by them to their Abominations. And when Israel became guilty of the like sins, they also became forsaken of God. Now we see that these two Worlds had each of them three Seeds.  
And St. Paul faith, Rom. 11.25,26. Blindness in part is happened to Israel, until the fullness of the Gentiles be come in. And so all Israel shall be saved, as it is written, there shall come out of Zion the Deliverer, and shall turn away ungodlinss from Jacob. And then it doth appear the mercy shall return to the Seed of Shem. As to those Heathen Nations, which are the Promised Elect, spoken of in Isaiah. And the third Seed will be the young Children of the Wicked Brood, which shall be left to remain, as in Joel 3.8. where I have already shown you, that Israel shall then sell them for Servants.  
This being clear by the word of God. And Noah in his Blessing and Cursing his Children, had his reference to the World to come, and not to this present time, for it is said Gen. 9.24. And Noah awoke from his Wine, and knew what his younger Son did unto him. 25. v. And he said, cursed be Canaan, a Servant to Servants shall he be unto his Brethren. 26. v. And he said, blessed be the Lord God of Shem, and Canaan shall be his Servant. 27. v. God shall enlarge Japhet, and he shall dwell in the Tents of Shem, and Canaan shall be his Servant.  
Now the History of the Bible makes it appear, that all along the Seed of Ham was those that bore the greater sway, and was the most flourishing People, as in Gen. 10. And so on to Nebucadnez●…er; they of that stock of Ham, being still in great Power. At last they were the People that destroyed Israel; and therefore were not servant of Servants to Israel, only those few that were taken off in the Land of Canaan, whilst the rest remained Lords of the World, till Cyrus his time. And in the Prophecy of their Destruction by the Medes. The Lord there terms them to be the Heavens and Earth; which Heavens the Lord said he would shake, and remove the Earth out of her place, Isa. 13.13. to 17 v. The which was when the Earth of that People was removed out of their place, which Earth was the People: And afterward they became a scattered People. Now neither the People, or Mahomet, did come of the Loins of the foregoing Kings of their Country; And by the Prophecy of Noah, they are some of the stock of that old Root Ham; for their Priests, Friars, Monks, Jesuits, Cardinals and Popes, are chosen from among all the World. And the Prince of Darkness knew where to raise part of his old stock to play a new game with.  
And Mahomet also appears to be one of the same Race. And by these Two Satan hath corrupted almost the whole Christian World. But the wonderful Subtlety of the Devil, was in obliging the Followers of that False Prophet and Impostor, Mahomet, to Morality. Whilst the pretended Vicar, which the Devil set up for the Vicar of Christ, gave liberty to all manner of Wickedness, which either Man or Devil could invent, either by his Licenses, Pardons, or Indulgences, if money were in the case. And the Devil knowing that Christ was to come, but not knowing that he was to come to suffer, therefore said, Mat. 8.29, Art thou come hither to torment us before the time? By these words it is clear, the Devils knew that the Lord was to come to torment them, but that it was then before his time; and they receiving not their torment then, they know that he is to come again. But the Devil has caused the Pope and his Adherents to deny it, which is the Reason we have all been so involved in Darkness, coming out of the dregs of Popery. And the Prince of Darkness causing Mahomet to tell the people, that he would return, the more to take us off from the expectation of the coming of the Lord, by the false Impostors pretending thereunto, and by the Pope's denying of it. For the Devil carrieth on his Kingdom by a Mystery in iniquity. And now when the Lord cometh, the Children of these forementioned will not be taken away with their wicked Parents; but will, as I have elsewhere shown you, then be saved to be sold for Servants to those Nations that are said by the Prophet, Joel 3.8. shall be Servants to Israel. And then will the blessing and cursing of Noah be fulfilled concerning his Sons. When this Ham is become servant of servants, than also shall those of Japhet, which are found in Christ, dwell in the Tents of Shem; and so be made partakers of the promised New Covenant with Israel, whilst some others of the Heathen Gentiles are spared to see the Glory, and partake of the Mercy; but the great Mercy will then return on that Race that Abraham came of; for Egypt and Syria are then taken into Covenant, and given to Israel for Daughters, though not by the same Covenant. Now there being these Three Seeds, part of them, left again for the other World, with some of the Gentile Race, of whom comes Mesheth and Tubal, and it is these will prove the Gog and Magog, when the Devil again is loosed; and the Glory of the Lord not so visible amongst them. Then he will persuade them, and what others he can deceive with them, to go up and plunder Jer usalem of the wonderful Riches that then will be there; for which Attempt every one that will be in the Conspiracy, shall be utterly cut off; as in Zech. 14.12. And this shall be the Plague wherewith the Lord will smite all the people that have fought against Jerusalem: Their Flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth.  
Of certain this is the Battle that is to be fought after Satan is loosed; for it is after Christ appears upon Mount Olivet; after the Mountain cleaved in the midst, for a Receptacle for them that are saved, whilst the Earth is renewing, after the wicked are destroyed, and after Jerusalem is again built. After which it is said in the 11th verse, There shall be no more utter destruction, but Jerusalem shall be safely inhabited, because none shall make any attempt against them till after the Thousand Years. After which, Gog and Magog, whom the Devil will gather together, will come up against Jerusalem, whom God will destroy; as in the 38th Chapter of Ezekiel, and in Rev. 20.9,10. and them that escape the Fire and Hail that comes from Heaven, shall pine away, as in Zachariah.  
Now having fully proved how some became to be more estranged from God than other some, the which was as St. Paul said of Israel, that it happened to them; so may it be said of these, that it happened unto them; first, through the subtle Insinuations of the Devil to them, and secondly, by their own wilful miscarriage, when they were again restored to mercy by Christ, and again renewed in him.  
And in that Israel will have the pre-eminence, it also was through the Faithfulness of Abraham in his service, and in the patiented waiting for his promise, after the Lord had chosen him. And also in that Abraham did offer up his Only Son Isaac; for the doing of which, the Lord did enlarge his promised blessing to Abraham, which was, That in him and his Seed, all the Families of the Earth should be blessed, Gen. 22.17. And had Israel walked in the steps of Abraham, according to the Capacity God had put them in, their Kingdom had never been destroyed, Isa. 48.18,19. Jer. 25.5. But God foreseeing they would be wanting to themselves, in not keeping his Covenant, therefore their destruction was foretold by the Prophets. And also because David patiently waited upon the Lord till it was his time to bring him to the Kingdom, bearing all his Afflictions till it was the Lord's time to bring him out of them. And when he was on the Throne he persisted in his desire of Advancing the Glory of the Lord, therefore God made that great Promise to him and his seed, as in 2 Sam. 7.14. Now God likewise chose Jeroboam, and Jehu to be Kings; but they acting contrary to his Commands, therefore they were Accursed of him. And also they that suffer for God in well doing, shall in time to come receive the greater Glory, as those that have been most wicked, shall receive the greater Punishment  
And whereas God saith, Ezek. 33.13. When I shall say to the Righteous, that he shall surely Live: If he trust to his own Righteousness, and commit Iniquity, all his Righteousness shall not be remembered, but for his iniquity that he hath committed he shall die for it. Now God here saith, when he shall say to the Righteous, That he shall surely live, yet if he upon the promise of God for Life, and for his past Obedience, does take a Liberty to do iniquity, his past Righteousness shall not be remembered, but for his iniquity he shall die. And so is our Callings and Elections to Life and Salvation that are absolutely promised to us by God. Yet if we are wanting to ourselves, they prove of no effect to us. And the case stands so with the wicked. For the Lord saith in the 14. v. Again, when I say unto the wicked, thou shalt surely die: If he turn from his sin, and do that which is Lawful and Right. 15. v. If the wicked restore the Pledge, give again that he hath rob, walk in Statutes of Life without committing iniquity; he shall surely Live, he shall not die. That is, without wilfully committing iniquity. By this we also see, that if God doth say to the wicked, Thou shalt surely die: Yet that threatening was not of force, no longer than the Man remained sinful; of which the Lord, in Jer. 36.3. It may be that the House of Judah will hear all the Evil which I purpose to do unto them, that they may return every man from his evil way, that I may forgive their iniquity, and their sin. And also the Lord saith in Jer. 25. from the 3. to the 9 v.  
But as for those sinners, who by their continued custom in sin, God has left to hardness of Heart, and blindness of mind, they cannot come to amendment of Life. And God saith in Ezek. 18.21. to the 31. v. But if the wicked will turn from all his sins that he hath committed, and keep all my Statutes, and do that which is lawful and right, he shall surely live, he shall not die. 23. Have I any pleasure at all that the wicked shall die, saith the Lord God, and not that he should return from his ways and live.  
Now while the Lord calls to a sinner to Repentance, there is power in the sinner to turn from his ways, and to seek to God that he may live. 25. v. Yet ye say the way of the Lord is not equal, Here now, O House of Israel,, is not my way equal, are not your ways unequal? 30. v. Therefore I will judge you, O House of Israel, every one according to his ways, saith the Lord God, repent, and turn yourselves from all your Transgressions, so iniquity shall not be your ruin. 33. v. Cast away from you all your Transgressions, whereby ye have Transgressed, and make you a new Heart, and a new Spirit, for why will ye die, O House of Israel. 32. v. For I have no pleasure in the death of him that dieth, saith the Lord, wherefore turn yourselves and live ye. Now whilst God calls to a People to come to Repentance, there is a door open to them for Mercy, and then they are not left of God to hardness of Heart, and blindness of mind; so as if they do but use their utmost diligence in endeavouring to forsake their sins, and go to God by Prayer, they shall not want his assistance. Now whereas the Apostle saith, Eph. 4.28. Let him that stole, steal no more, So for all other sins, there remains a power in us to withstand and make resistance against, till such time, that through the often refusing obedience to his word, and resisting the good motions of his Spirit, God leaves them to hardness of Heart, and blindness of Mind. Now whilst the door of Mercy is open, we may cast away all our Transgressions. That is, take up Resolutions against them; and continually beg of God for his Assistance in our Performance. And Cant. 1.4. cry out with the Church, Lord draw me, we will run after thee. God hath left us a sure rule, if we will take to the means; therefore let us walk in the ways of God; and keep to our constant duty in Praying, and we shall never be forsaken of him: For the new Heart and the new Spirit which God requireth we should make us, is, that they should desire Holiness and Righteousness, as they did heretofore sin and wickedness; and also to use their utmost diligence for attaining unto an Holy Life, desiring God's Assistance; for he will never leave us nor forsake us if we so do; for God withdraws not the good motions of his Spirit from any of his People, till such time as they fall away from him. And this new Heart, and new Spirit, in the Capacity he hath put us, and by the means set before us, we are able to make us by his promised assistance; but this is not the new heart which he hath promised to give, Isa. 45.19. By which we may see it is our slothfulness and slugishness; and also in our giving way to Temptations, and to our own inclinations, and affections, whereby Satan, for our want of bridling them, hurries the Soul which way he pleaseth; and so for want of watchfulness, diligence and labour in the service of the Lord: They lose the promised blessing which is Eternal Life, and so come to have their Portion in Hell itself; but if we are found in the ways of God, as St. Paul tells us, God doth not forget our Work and Labour of Love. And twice in this foregoing Chapter of Ezekiel God saith, I have no pleasure in the Death of him that dieth.  
Now after the fall of Man, the decree was, that the entrances into life, should be made straight, so as those that will not wrestle for the blessing cannot have it. And whereas St. Paul saith in Rom. 11.13. For God hath concluded them all in unbelief that he might have mercy upon all. That is, Israel also being sinful, and therefore God left them to blindness of mind, and so concluding them all in unbelief, that is, the greater part of them, that they might taste the fruit of their own do, in the weight of his displeasure, and that afterward he might make some of all, sharers of his mercy. And the Lord saith in Amos 3.6. Shall a Trumpet be blown in the City, and the people not afraid? Shall there be evil in the City, and the Lord hath not done it? This is spoken of the Evil of Punishment, as all the Chapter makes appear. For as man is the committer of the Evil of sin, so God is the inflictor of the Evil of punishment. And also the like is said in Isaiah 42.24.  
And St. Peter, speaking of Christ, saith, in Acts 2.23,24. Him, being delivered by the determined Counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain. Whom God hath raised up, having loosed the pains of Death; because it was not possible that he should be holden of it. This being most certain, that the Jews could have had no power to crucify the Lord of Life, had it not been done by the determined Counsel and Foreknowledge of God. But by these words, there is not one syllable from whence we may gather, that this Counsel was before the material Heavens and Earth; but rather the contrary, in that he mentions them not. And as to what St. Peter saith, Acts 4.27,28. For of a truth, against thy Holy Child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together. 28. For to do whatsoever thy Hand and thy Counsel determined before to be done.  
Now God eclipsing the Glory of Christ, and Christ taking upon him the Form of a Servant, and he speaking against their Wicked Ways, the which the Jews could not bear, and thereupon Satan made them his Instruments to accomplish his Hellish Design; by which he thought to have conquered the Lord of Life; but he thereby wrought his own eternal perdition, and thereby the determined Counfel of God was brought to pass, in Satan's Overthrow, and man's salvation.  
Now whereas it is said by the Angel, where he mentions the Beast and the Kings, Rev. 17.17. For God hath put in their hearts to fulfil his will, and to agree, and give their Kingdom unto the Beast, until the words of God shall be fulfiled. Now we may say, Wherefore was it the Will of God, to put in the Hearts of these Kings to agree in giving their Power to the Beast, until his Word should be fulfiled. The Reason is this: There was a Foreknowledge in God of their miscarriage. And upon that foreknowledge of their miscarriage, God did determine to leave them to delusion, till such time his Words should be fulfiled; according to which St. Paul saith, 2 Thes. 2.9,10. where he speaks of the Beast, Even him whose coming is after the working of Satan, with all Power, and Signs, and Lying Wonders. 10. v. And with all deceivableness of unrighteousness, in them that perish, because they received not the love of the Truth, that they might be saved. We see this was so determined of God, by reason God foreseeing they would have no delight in his Ways, nor receive the Truth in the Love thereof. Therefore they were given up by God, to follow the delusions of the Beast, and the Devil.  
Now whereas it is said, in Acts 13.46,47,48. Then Paul and Barnabas waxed bold, and said, it was necessary that the word of God should first have been spoken to you, but seeing ye put it from you, and judge yourselves unworthy of everlasting life; lo, we turn to the Gentiles, for so hath the Lord commanded us, saying, I have set thee to be a light to the Gentiles, that thou shouldest be for Salvation unto the ends of the Earth. And when the Gentiles heard this, they were glad, and glorified the word of the Lord, and as many as were ordained to eternal Life, believed.  
Now by the Ordaining here spoken of, if we take it for granted that there was a certain number of the Gentiles, as there was of the Jews, so absolutely given to Christ, as they should never fall away; and that they were here so chosen at Antioch, where St. Paul spoke this; for Antioch was an eminent place for Believers, insomuch that they were first there called Christians: Yet however, this does no way prove that all believers are so Ordained to Everlasting Life, so as they shall never finally fall away; for by the word of God it is absolutely the contrary, as I have here proved: But as to the Ordaining here spoken of, when explained according to the Tenor of the Gospel, it does appear to be no such thing; for the Believer, upon his believing that Christ is the Author of Eternal Salvation to all them that obey him, Heb. 5.9. by which his Heart is drawn out in thankfulness, love and obedience to Christ, Gal. 5.6. for it is a Faith that worketh by Love, is required, the which the sinner no sooner so believeth, but that all his past Sins are then forgiven him, and the Righteousness of Christ imputed to him, so as the Believer becomes complete in him; for God by giving this Belief, reneweth his Creature in their Wills and Affections, so what afterward is not wilfully committed, is not imputed; therefore by Christ we are restored to that we lost in Adam. For although the Believer, that is thus Renewed, hath not an inherent perfect Righteousness, yet he hath an imputed perfect Righteousness, Col. 1.28. Col. 2.10. John 6.47. 1 Cor. 10.12. And therefore said to be perfect in Christ Jesus. And Christ saith, The Believer hath Everlasting Life in him. But him that thus standeth, let him take heed lest he fall. For our standing is like adam's in Paradise; for had he never sinned, he had never Died. So the Believer, if he sins not wilfully, shall ever have this Eternal Life abiding in him, so as he shall never see Hell; for the Believer that is not of the very Elect, stands no securer than our First Parents did in Paradise; the words of St. Paul make out, where he saith, 2 Cor. 11.2,3. I am jealous over you with a Godly jealousy, for I have espoused you to one Husband, that I may present you a chaste Virgin unto Christ. But I fear, lest by any means, as the Serpent beguiled Eve through his Subtlety, so your minds should be corrupted from the simplicity that is in Christ. This is spoken of the Church which was espoused to Christ, and stood as our first Parents did, of whom he was afraid they should be deceived, as our First Parents were. And also by what he saith to them, of whom he said, They were ordained to Eternal Life; the which Ordination, appears to be no other than this of the Corinthians, which was, that they were chosen of God for Eternal Life; and in being so, God put them into a caprcity of Obedience, in which they were continually to Labour, to make their Calling and Election sure, 2 Pet. 1.10. For the Eternal Life that the Believer here receiveth, they hold but on conditions of their Obedience. Therefore St. Paul saith of these that were Ordained, Acts 13.43. When the Congregation was broken up, many of the Jews, and Religious Proselytes followed Paul and Barnabas, who speaking to them, persuaded them to continue in the grace of God. Now these being those of Antioch, of whom he saith in the 48. v. was Ordained to Eternal Life. Now had this Eternal Life been given absolute, without condition, he would not have persuaded them to continue in the grace of God, for than he would have known they could not have fallen from it. Now this word ordain, is after the manner of speaking, which St. Paul doth apply to them that were made Bishops, where he saith, Tit. 2.16. That Titus was Ordained Bishop. The like word is applied to the Ministers: When we say such an one is an Ordained Minister, that is, when he is so made by the Church whom the King allows of, and this Ordination is for his Life; upon which he receives his Benefice. But notwithstanding this Ordination, and Benefice which is given him for his Life; yet if he is found in Rebellion to the King, his Ordination and Living, and his all is forfeited. And so it is with those that God Renews and Restores, and puts into a capacity of Everlasting Life: The gift being free as from God; but if any of them fell short of Receiving it, it was because they were wanting to themselves. And also St. Paul saith, 2 Tim. 2.10. Therefore I endure all things for the Elect's sakes, that they may also obtain the Salvation which is in Christ Jesus, with Eternal Glory.  
That is, there was a possibility that the Elect might not obtain Salvation; for whose sake he had the more Afflictions laid on him, that he might be an example to them to suffer.  
And St. Paul saith, concerning his Apostleship, Gal. 2.8. For he that wrought effectually in Peter to the Apostleship of the Circumcision, the same was mighty in me towards the Gentiles.  
Here we see St. Peter was chosen the Apostle of the Circumcision, to whom he wrote this Epistle, 1 Pet. 1.2. Peter an Apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia and Bythinia, Elect, according to the foreknowledge of God the Father, through Sanctification of the Spirit unto obedience, and sprinkling of the Blood of Jesus Christ.  
Now in that St. Peter saith, that he wrote this to the strangers that were scattered throughout all those places, whereby it is evident that it was Israel who were the● a scattered People, and whereas he saith, Elect, according to the foreknowledge of God, through Sanctification of the Spirit unto Obedience; for from Israel is chosen a certain Number of the very Elect that was so secured by the Spirit of Grace, as they they should not fall away, which were also foreknown of God; and not only so, but God had afore determined that the Churches that first trusted in Christ, as I have already proved, was chosen for the Glorious Tabernacle; and for the accomplishment of this God poured forth his Spirit upon them, whereby they became Sanctified, and so, obedient; but yet he does not say 'twas impossible for some of them to fall away; for by his following words, he saith, 1 Pet. 1,3,4. Blessed be the God, and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, 4. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in Heaven for you. Here he tells them, that they were begotten again into a lively Hope of this Inheritance that is incorruptible. And whereas he saith in the 5. v. Who are kept by the Power of God through Faith unto Salvation, ready to be revealed in the last time. That is most certain that none can stand without the assistance of the Almighty God: Yet it was not impossible for some that were of the first Churches, through their own Neglect, and Satan's Subtlety, to fall away; therefore he saith 1 Pet. 1.13. Wherefore ●ird up the loins of your mind, be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ; 14. As obedient Children, not fashioning yourselves according to the former lusts, in your ignorance: 15. But as he which hath called you is holy, so be ye holy in all manner of conversation; 16. Because it is written, be ye holy, as I am holy. 17. And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear. As to what St. Peter saith in the 2. c. he there speaks, after the Scripture way of speaking, as in the 9 v. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him, who hath called you out of darkness into his marvellous light. This was absolutely spoken for the time to come, for at the then present time St. Paul saith, That they were then made the ofi-scouring of all things.  
Now from among the scattered Church was God's special Elect, which were so secured in Christ, that they could not fall away; and therefore in time to come, will be a chosen Generation, a Royal Priesthood, an Holy Nation, who were at that time but a scattered People.  
Now whereas St. Paul saith, 2 Tim. 2.11,12. It is a faithful saying. For if we be dead with him, we shall also live with him. If we suffer, we shall also reign with him: if we deny him, he also will deny us. That is, Dead to all the sinful pleasures and enjoyments of this World. In the 15. v. of the same Chapter, he saith, Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. Here the Apostle lets us understand the word is so joined, as there must be skill in the Dividing of it. And the Apostle speaking of Hymeneus and Philetus, saith in the 2. chap. and the 18. v. Who concerning the Truth, have erred, saying that the Resurrection is passed already, and overthrew the Faith of some. 19 Nevertheless the Foundation of God standeth sure, having this Seal; the Lord knoweth them that are his. And let every one that nameth the name of Christ depart from Iniquity. Now in the 18. v. he saith, That the Faith of some was overtheown, and that by the false Brethren. But in this verse he saith, The foundation of God standeth sure. The which foundation is those which are so absolutely given to Christ, as they should not fall away. Whilst the other Elect were but called, renewed and put into a capacity of Obedience.  
Now whereas he saith in the 20 verse. But in a great House there are not only Vessels of Gold, and of Silver, but also wood and earth, some to honour, and some to dishonour, if a man therefore purge himself from these, he shall be a Vessel unto honour, Sanctified, and meet for the Master's use, and prepared unto every good work. That is, the Gold and Silver are those that are more absolutely chosen of God; but the wood and stone, if they improve the benefits that God gives them, and purge themselves from an evil Conversation, they shall become meet for the Master's use; showing that there is a power in ourselves to reform and amend, till such time that by often resisting they exclude themselves from his mercy.  
And by the words of Christ we may receive certain Confirmation of this, by what he saith to the Church of Ephesus in Rev. 2.3,4,5. And hast born, and hast patience, and for my sake hast laboured, and hast not fainted. Nevertheless, I have somewhat against thee, because thou hast left thy first Love. Remember therefore from whence thou art fallen, and repent, and do the first works, or else I will come unto thee quickly, and will remove thy candlestick out of his place except thou repent. This shows that their Candlestick was in the right place, but if they did not Repent, and do their first works, than Christ said he would remove their Candlestick out of his place. And also the Lord saith to the Church of Sardis, Rev. 3.1,2,3. I know thy works, that thou hast a name, that thou livest, and art dead. Be watchful, and strengthen the things that remain, that are ready to die, for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast and Repent. If therefore thou shalt not watch, I will come on thee as a Thief, and thou shalt not know what hour I will come upon thee.  
Now this doth show, that one part of the Church was become dead through sin, and so become forsaken of God, and therefore left off to hardness of Heart, and blindness of Mind, but to the other part that was ready to die, the Lord calls to them to come to Repentance, whereby we may know that when we have had the knowledge of God, and his ways, and he hath not withdrawn the good motions of his Spirit from us, There is a Power in us to come to Repentance and amendment of Life. For God calls not the People to come to Repentance after they have no Power in their Hand to do it; but then he saith, let them alone, Hos. 4.17. When he will no farther show mercy to them. Now in this Church there was three sorts; one part Dead, another part ready to die, and another part alive and well, as it is said, Rev. 3.4,5. Thou hast a few Names in Sardis, which have not defiled their Garments, and they shall walk with me in white, for they are worthy. He that overcometh, the same shall be clothed in white Raiment, and I will not blot his name out of the Book of Life, but I will confess his Name before my Father, and before his Angels. From which words it remains certain, that some names are blotted out of the Book of Life. And St. James saith, James 4.8,9,10. Draw nigh to God, and he will draw nigh to you, cleanse your Hands ye sinners, and purify your Hearts ye double minded. Be afflicted and mourn, and weep, let your laughter be turned to mourning, and your joy into Heaviness. Humble yourselves in the Sight of the Lord, and he shall lift you up. And St. John saith, Matt. 3.8. Bring forth therefore Fruits meet for repentance. For we shall all be judged according to our works, and God doth not require of us, that which he hath not put us in a Capacity to do, Rom. 2.12. And the Heathen that have not the Law, shall not be judged by the Law.  
As to what Moses saith in his Song, That their Feet shall slide in due time, hath a quite contrary meaning, to what we have apprehended it, the which is fully explained, where I speak of the Covenant and Song. As for the Promise made to David, mentioned in Psal. 99 is Answered where the special Election is Treated of.  
Now all these Controversal Points being fully opened to the bottom, whereby we may plainly see that the words of the Apostles had no such meaning, as hitherto we have apprehended them to have; and having the Oath and Word of God again and again, to assure us the contrary. And also Christ hath told us that whosoever comes to him, he will in no wise cast out, so that we need not fear to be forsaken of God, if we do not forsake him; and that God does not withdraw from the Soul, on purpose to leave them to fall into Sin, that he might Damn them; but God does try all his, to see if they will follow him; and if they so do, he is their exceeding great Reward. Now if any would have greater assurance than the Words and Oath of God, and the Word of Christ, must look to have it in their last Punishment. I bless the Eternal God, by his opening his Word unto me, he hath brought me out of that dangerous mistake, the which did so take off from the Glory of God, in that it did so much Eclipse his Justice and Mercy, in making of him so partial a Judge, and also hurls the Soul into a sleeping Lethargy of security, whilst they fancy themselves thus Elected, and makes them unmindful of the knowledge of the coming of the Lord; although he has told us if he comes upon us in an hour that we are not ware of, he will give us our Portion with Hypocrites and Unbelievers.  
Now having all along shown you, what was the Election, or Calling of the first Christian Churches; the which was after they were engrafted in Christ, they were to fight to keep their ground, Heb. 6.4,5. so as to make their calling and Election sure; for else, as I have proved, the very Sealing of the Spirit might be canceled to them. And although the Names of the Children of the Church are written in Heaven, yet they may be blotted out thence. For God said to Moses, Exod. 32.33. Whosoever hath sinned against me, him will I blot out of my Book. And after God had espoused Israel, he is said to give her a Bill of Divorce, Isa. 50.1,2. And the Lord to the Church of Philadelphia, saith, hold fast that thou hast, that no man take they Crown. And Christ also saith, Rev. 22.19. If any man take away from the words of the Book of this Prophecy, God shall take away his part out of the Book of Life, and out of the Holy City, and from the things that are written in this Book. We see that this was spoken to them that had a share in the Book of Life, to let them know, that if they did wickedly, their part therein would be lost, that is, taken from them.   

Of the Election of Children.  
NOW as to the Election of the Children of the Church, the which every sincere Hearted Christian is a Member If any of their Children die in their Infancy, before they have been guilty of actual Sin, they are taken into Mercy, as being in Covenant, Acts 2.29. For the promise is unto you, and to your Children, and to all that are afar off, even as many as the Lord our God shall call. And also the Covenant was made with their little ones, Deut. 29.11. And St. Paul saith, 1 Cor. 7.14. The unbelieving Husband is Sanctified by the Wife, and the unbelieving Wife is Sanctified by the Husband: Else were your Children unclean, but now are they holy. Then if they are Holy, they are fit for Heaven, if taken away before they commit sin. And the Lord saith in Esdras 2.29. My hands shall cover thee, so that thy Children shall not see Hell. By what is here said, it is certain, that all the Children of true Believers that are begotten after their Parents are Regenerated, are holy, and if they die in their Infancy, will be blessed. Now the Children of Believing Parents, being from their Birth in Covenant with God, they are by their Parents, to be brought up in the strict ways of Holiness, that they may grow in Knowledge, and the fear of the Lord; and not look in for a New Call, but to walk with all diligence in the ways of God, that they may be made partakers of Eternal Life, which God hath promised to them that obey him; for God requireth fruit of us, as he did of Israel, we being the Children of the Visible Church, which if he finds not, we shall likewise also be cut off. And God wonderfully commendeth Abraham, where he saith, Gen. 18.19. I know him, that he will command his Children, and his Household after him, and they shall keep the way of the Lord, to do justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him. But we have not followed the Example of Abraham. But O that we would consider our ways to be Wise, and cry out mightily to him that is able to save us, for he hath said, They that seek me, shall find me, if they search for me with the whole heart. So if we are not wanting to ourselves, God will be found of us. But grey Hares are upon us, although we know it not. O that we were well awakend out of this sleeping Lethargy of sloth and security, so as to take hold of the Covenant of God and Mercy, as it is offered by Christ, and to give ourselves wholly up to him, beging strength of him, that we may be enabled to live unto him, and perform the Conditions that ●e requireth of us.  
Now as to the special Elect. The which the Lord terms the very Elect, where he saith, Mat. 24.24. If it were possible they should deceive the very Elect. And also of whom the Angel makes mention of, where he saith, in Rev. 17.8. And they that dwell on the Earth shall wonder, whose names were not written in the Book of Life, from the Foundation of the World. The which Foundation, is as I have already proved to you, which Foundation of the World, was laid in Israel, when the Lord fixed them in the Land of Canaan. For Israel was chosen to be the Foundation of the World of people which is now to come. And at which Foundation Christ was figuratively slain in the Paschal Lamb. And the Lord foreseeing the miscarriage of Israel, it doth appear that God would have a certain number so secured, as they should not fall away, but to remain as standing witnesses through the World. Whilst the rest were but put in a Capacity of obedience. Now at the destruction of the old World, it is said, Gen. 6.8. Noah found grace in the Eyes of the Lord. And it is said in the 9 v. Noah was a just man and perfect in his Generations, and Noah walked with God. That is, had walked in obedience to God, and had improved the Talon which God had given him. Whilst the other had wholly corrupted their ways. As in the 12. v. And God looked upon the Earth, and behold it was corrupt, for all flesh had corrupted his way upon the Earth. But God finding Noah in the Capacity that he had put him, in that he had not corrupted his way, but had improved the Talon which he had given him, therefore was blessed of him. By which we may plainly see, that there was no absolute election through the first World. And it doth appear, when God had again renewed the World in Noah, As in Gen. 9.1. And God blessed Noah and his Sons, and said unto them, be fruitful and multiply, and replenish the Earth. And the fear of you, and the dread of you shall be upon every Beast of the Earth, and upon every Fowl of the Air, upon all that moveth upon the Earth, and upon all the Fish of the Sea, into your hand are they delivered. Now although after the flood, God had restored to man his power again, and put them all into a fresh Capacity of obedience, yet notwithstanding they did almost all backslide again. Then God chose Abraham, and blessed him. As in Gen. 12.1. And afterward he proved him, Gen. 2. And then Farther confirmed the blessing to him, as in Gen. 22. And at the time appointed, according to his Promise, God did appear to deliver his Seed out of the Land of Egypt; and when he brought them into the Wilderness, he is said to prove them there. And God kept. Moses in the Mount with him but forty days, and Israel was all fallen off to Idolatry, for which the Lord would have destroyed them all, as in Exod. 32.10,11,12. Where God saith, now therefore let me alone that my wrath may wax hot against them, and that I may consume them, and I will make of thee a great Nation. But through the Prayers of Moses, as in the 11. v. the Fierce Anger of the Lord was assuaged. The which gives us to understand, that there was no such absolute Election at that time. But rather from that time, God might give Christ a certain number, whose names might then be written in the Book of Life, that they should be as a standing witness through this World, if in case the Devil should at any time draw off the rest; yet still there should remain a standing Witness, the which should own the Truth; by which means, those that did desire the ways of Holiness, might be recovered out of Darkness again, by coming to have the knowledge of the Truth, and following their Example.  
Now St. Stephen saith in Acts 7.34. That it was Christ that was in the Church in the Wilderness. And Israel then being chosen for the foundation of the World to come, it does thereby fully appear, that their Names were then put into the Book of Life, who should be a standing witness through the World, and so secured in Christ, as they should not fall away. Of whom St. Paul speaketh in the Romans, after he had spoken of the wilful miscarriage of Israel, whom God hath put into a capacity of Obedience, as in Rom. 10.21. But to Israel he saith, all the day long I have stretched forth my hands unto a disobedient and gainsaying People. But he afterward speaking of the Special Elect, he saith, Rom. 11.2. God hath not cast away his People which he foreknew. That is, foreknew of the Church by their close walking with him; and also in especial manner, he doth here mean the very Elect, whose Names were written in Heaven from the Foundation of the World. Of whom he saith in Rom. 11.5. Even so then at this present time also there is a remnant according to the Election of Grace.  
Now in the foregoing verse he there tells them, that God reserved to himself seven Thousand who had not bowed the Knee to the Image of Baal. So as there was then, so there was when Christ came, a Number according to the Election of Grace; the which were as a gift from the Father to Christ. And of these Christ speaks in John 10.27,28,29,30. My sheep hear my Voice, and I know them, and they follow me. And I give unto them Eternal Life, and they shall never perish, neither shall any pluck them out of my hand. My Father which gave them me, is greater than all, and none is able to pluck them out of my Father's hand. I and my Father are one.  
Here we see Christ does own these as a gift from the Father; and that they are so absolutely given, as they can never fall away. Now of his other Sheep the Lord speaketh after another manner, to let them know they stand not so securely. For he saith, John 15.2,5,6,9,10,12,14. Every branch in me that beareth not fruit, he taketh away. And he saith, I am the Vine, ye are the branches 〈◊〉 he that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing. 6. If a man abide not in me, he is cast forth as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned. 9 As the Father hath loved me, so have I loved you, continue ye in my love. 10 If ye keep my Commandments ye shall abide in my love; even as I keep my Father's Commandments, and abide in his love. 12. This is my Commandment, that you love one another, as I have loved you. 14. Ye are my Friends, if ye do whatsoever I command you.  
Here we see our standing is but upon Conditions; and the Conditions is the continuance in our Obedience; the which if we do not perfist in, though we were engrafted into Christ, we shall be broken off, and cast into the fire. And although we are in the love of Christ, yet we may, through our own default, not continue in it; whilst the other sheep are so absolutely fixed in Christ, that they cannot fall away. And in John 6.35,37. And Jesus said unto them, I am the Bread of Life; he that cometh to me shall never hunger, and he that believeth on me shall never thirst. This includes their continuance in believing; the which belief is a practical belief, as I have elsewhere proved, where I have spoken of it. And Christ saith, John 6.37. All that the Father giveth me, shall come to me, and him that cometh to me, I will in no wise cast out. Now this was spoken to the Jews that believed not; therefore Christ told them, That all that the Father had given him, should come to him, because from them were a certain number of the special Elect: And Christ encourages all to come to him; for he saith, he that cometh to him, he will in no wise cast out. So as none need fear being left of God, if they do not first forsake him. And that we may not forsake him, let us never trust ourselves with ourselves, but continually beg strength and grace of him, whereby we may be enabled to live unto him; and if we so do, we shall find a continual support from him.  
And to be sure none of the Jews was left of God to blindness of mind, that had in sincerity lived in Obedience; but the blindness fell on them that had leaves only: That is, an Outward show of Godliness, but denying the Power thereof, Acts 13.26. And the Lord saith in John 6.39,40. And this is the Father's will which sent me, that of all which he hath given me, I should lose nothing, but should raise it up at the last day. This also includes the special Elect; and by the Last Day is meant the Last Day of this World. But the Lord saith in 40 v. And this is the will of him that sen● me, that every one which seethe the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day. Here this includes all believers, showing, That if they do believe, it is then the Will of God that they should so continue, that they might have everlasting Life. By which it is very clear, That God doth not withdraw from any that believe, because that he would damn them; but it is they first forsake him, and so fall away. For it is the Will of God, our continuance in Welldoing; and to take to the Rules that he has set before us, that we may so do. According to which Christ saith in John 8.51. Ver●…y, verily I say unto you, if a man keep my saying, he shall never see death. That is, he shall never see Hell. And the Lord saith, John 10.14,15,16. I am the good Shepherd, and know my Sheep, and am known of mine. Here the Lord seems in a more especial manner to signify the very Elect. And in the following Words the Lord includes all the Sheep, as in the 15. v. As the Father knoweth me even so know I the Father; and I lay down my Life for the Sheep. Here is all the Sheep included. And the Lord saith in the 16. v. And other Sheep I have, which are not of this Fold, them also must I bring, and they shall hear any Voice, and there shall be one Fold, and one Shepherd.  
Here the Lord plainly declares to us, that he hath two sorts of Sheep, and that they are not now of one fold. That is, the one does not now stand so securely in him, as the other does, but he saith, He must bring them into one fold, at which time they shall hear his Voice. And then it is, there shall be one fold, and one shepherd. And this will be when the Lord comes again to Mount Zion; at which time the Lord will make the promised New Covenant with the House of Israel. And then all Israel will be so fixed in him that they shall never more fall away; For God saith, Isa. 40.17. Ezek. 36.24,25,26,27,28. For I will take you from among the Heathen, and gather you out of all Countries, and I will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your Idols will I cleanse you. A new Heart also will I give you, a new Spirit will I put within you, and I will take away the stony Heart out of your flesh, and I will give you an Heart of Flesh. And I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Judgements, and do them. And ye shall dwell in the land that I gave to your Fathers, and ye shall be my people, and I will be your God. So it is said, Ezek. 11.19,20. and in Jer. 32.37. Behold, I will gather them out of the Conntries, whither I have driven them in mine anger, and in my fury, and in great wrath, and I will bring them again into this place, and will cause them to dwell safely. And they shall be my People, and I will be their God. And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their Children after them. And I will make an everlasting Covenant with them, I will not turn away from them, to do them good, but I will put my fear in their Hearts, that they shall not departed from me. Yea, I will rejoice over them to do them good; I will plant them in this land assuredly, with my whole Heart, and with my whole Soul. And the Lord saith, Jer. 31.33.34. But this shall be the Covenant that I will make with the House of Israel, after those days, saith the Lord, I will put my Laws in their inward Parts, and write it in their Hearts, and I will be their God, and they shall be my People, They shall teach no more every man his Neighbour, and every man his Brother, saying, know ye the Lord; for they shall all know me, from the least of them to the greatest of them, saith the Lord, for I will forgive their iniquity, and I will remember their sin no more.  
And God saith, Jer. 30.9. But they shall serve the Lord their God, and David their King, whom I will raise up unto them. And Ezek. 34.22. Therefore I will save my flock, and they shall no more be a prey, and I will judge between cattle and cattle. And I will set up one Shepherd over them, and he shall feed them, even my servant David, he shall feed them, and he shall be their Shepherd. And I the Lord will be their God, and my servant David a Prince among them, I the Lord have spoken it. And I will make with them a Covenant of Peace, and will cause the Evil Beasts to cease out of the Land, and they shall dwell safely in the wilderness, and sleep in the woods. And the Lord in John having fully declared to us, that he hath two sorts of Sheep; And that they are not now of one Fold, with those that are the very Elect, but that he must bring them into one Fold; and then there shall be but one Fold, at that time, when there is but one Shepherd. And that will be, when the Lord maketh the Promised New Covenant with the House of Israel.  
Now when this New Covenant is made with Israel; we see by the oft repeated words of God, that then Israel will be so secured, as the very Elect are now; whom God hath set as his standing Witness in this World. So as it remains a thing impossible to deceive them. And then s●all Israel no more fall into sin, ar●er this New Covenant is made with them: And as for us, we now stand on the same terms as Israel did; the which is, we have a promise of Everlasting Life, if we concinue in well doing, Heb. 5.9. For he is become the Author of Eternal Salvation to all them that obey him. And as it is said in Rom. 2.7. And to them, who by patiented continuance in well-doing, seek for glory and honour, and immortality, and eternal Life. So it is by our continuance in well-doing, after conversion, that we shall be made partakers of Eternal Life: Or if otherwise. we shall be cut off: For the Apostle saith, Rom. 2.9,10. Tribulation and Anguish upon every Soul of Man that doth evil, of the Jew first, and also of the Gentile. 10. v. But glory, honour and peace to every man that worketh good, to the Jew first, and also to the Gentile; That is, as many of the Christians as are brought in by the Lion of the Tribe of Judah, and so became the seed of Abraham. For it is said, Gal. 3.29. and Gal. 3.9. If ye be Christ's, chen are ye Abraham's Seed, and heirs according to the promise. So when this promised New Covenant is made with the Natural, and with the Adopted Seed of Abraham.  
And although the rest of the Elect that are to be called in at the coming of the Lord, have not that Everlasting New Covenant made with them, as to secure their Offspring, so as they shall never more fall away; yet they will stand secure whilst the Eminent Glory is among them, and Satan bound up from them, and the glorious Tabernacle in their View; then they will all be of One Fold, so as none for that time shall fall off; according to which is the saying of the Lord in the Parable of the Sheep and the Goats; That the Sheep went into everlasting Life. That is, that none of them which the Lord then will receive into Mercy, shall ever see Hell, but have Everlasting Life, although they may afterward taste of a Temporal Death, According to which the Lord saith, in John 8.51. Verily, verily, I say unto you, if a man keep my say, he shall never see Death.  
Now it is very clear, that the Lord did not mean, that they should not die a Temporal Death, because we see that all die. So the Lord said of all the Sheep, that they went into Everlasting Life, because they were all of them then secured from Hell. And St. John saith to them to whom he wrote, wherein he includes himself, John 3.14. We know that we have passed from Death to Life, because we love the brethren. And the Lord saith, John 6.50. This is the Bread which cometh down from Heaven, that a man may eat thereof, and not die.  
We see when the Lord hath taken away the sting of Death from his people, he afterwards counts their departure hence not a dying. So the Lord, after this way of speaking, said of his Sheep in the Parable, that they went into Life Eternal. Now if we will ever understand the Scriptures, we must understand the Scripture way of speaking; and when the Lord comes, at which time his Sheep will be gaihered, then will Christ's Sheep be brought into One Fold; and then shall we be all taught of God. Then it is there will be One Fold, and One Shepherd: And then also shall Japhet dwell in this Tents of Shem.  
And now as the very Elect follows the Lord through all Persecutions and Afflictions, so Israel shall obey him in the fullness of all things. Now the Lord, when he was upon the Earth, spoke to the Jews in dark Sentences and Parables, because they seeing might not see, and hearing they might not understand. The which makes the say of Christ more dark to us. Now that the Waldenses and Albigenses are the very Elect spoken of by Christ, it does certainly appear, because they have ever remained undeceived by the Beast and False Prophets, when all the rest of the World was fallen off; according to the Declaration of the Angel, in Rev. 17.8. The Beast that thou sawest, was, and is not, and shall ascend out of the bottomless Pit; and go into Perdition; and they that dwell on the earth shall wonder, whose names were not written in the book of Life, from the foundation of the W●…ld.  
Now these Waldenses, and Albigenses continuing steadfast, and being never drawn off by the beast, it doth certainly appear, they are the very Elect spoken of by Christ, Matt. 24.24. Now the Lord said to his Disciples, Luk. 10.20. Rev. 21.27. Your Names are witten in Heaven. But he did not say to them, that their Names were written in Heaven from the foundation of the World; and although it doth appear that the Names of the Children of the Church are written in Heaven, by what God said to Moses in Exod. 32.33. And the Lord said to Moses, whosoever hath sinned against me, him will I blot out of my book. And by what David saith of the Enemies of Christ, as in Psal. 69.28. Let them be blotted out of the Book of the Living, and not be written with the Righteous. By which it doth appear, that the Children of the Church, as they come into the World; that their Names are written in Heaven, till by their Sin, their Names are blotted out thence; for the Covenant being made with them and their Children, the which shows that the children's Names must be written in the Book of Life, till such time, that by their wilful sinning they Exclude themselves from the Mercy promised by that Covenant, and then are their Names blotted out of the Book of Life. Now, whereas St. Paul in Ephesians saith, That they were chosen in Christ before the foundation of the World.  
So here in the Revelations, those that should remain a standing Witness, are said to be Written in the book of Life, from the foundation of the World, the which fully declares there is a two fold meaning in it. The which is as I have already proved to you.  
Now it being impossible to deceive the very Elect, it does thereby appear to be the Jews, because there was a certain select number chosen of the Jews, the which was according to the Election of Grace, the which the words of St. Paul makes appear; and the words of Christ doth seem to signify as much, where he speaks of the Sheep which his Father had given him, as in John 10.27,28,29. Now the Christian Jews were said to be all warned to go out of Jerusalem, before the Destruction thereof; but where they went we know not: And they being Christians, and living amongst the Christians, it might be those that retained their Religion, when all the rest fell away.  
And so these Waldenses and Albigenses, do therefore appear to be these Christian Jews, because there is said, there is a certain number of the sews that does follow the Lamb whithersoever he goeth. And also it is said, when the Servants of God were to be Sealed, there was a certain number of every Tribe Sealed, excepting Dan, Rev. 7.3,4. The Angel saying, hurt not the Earth, neither the Sea, nor the Trees, till we have sealed the Servants of ●od, in their foreheads. And I heard the number of them that were Sealed: And there were Sealed an hundred forty and four thousand, of all the Tribes of the Children of the Israel.  
In the first place he saith, he heard the number of them that were sealed, but he does not tell us what that number was; but leaving that, he goes on and tells us how many were Sealed of all the Tribes of the Children of Israel. And in the following verse, he saith of every Tribe there was Sealed twelve Thousand. And having spoken of the Sealing, he saith in Rev. 9 After this I beheld, and lo, a great multitude which no man could number, of all Nations and Kindred's, and People, and Tongues, stood before the Throne, clothed with white Robes, and Palms in their Hands. 10. v. And cried with a loud voice, saying, Salvation to our God which siteth upon the Throne, and unto the Lamb. This appears to be spoken of the raised Saints, and the Glorious Tabernacle where the Throne of God will be. And whereas he saith in the 11. v. And all the Angels stood round about the Throne, and about the Elders, and the four Beasts, and fell before the Throne on their Faces, and worshipped God. Now these four Beasts doth seem to be the People of the Nations that are saved alive, to live upon the Earth, after the Glory of the Lord is manifest, that then they will be gathered to Canaan to Worship, where the Throne of God will be in the glorious Tabernacle.  
Now in Rev. 4. There is no mention made of the multitude of People of all Nations that were clothed in white robes, therefore the four Beasts there spoken of, do appear to be the raised Saints; and also they are there said to be round about the Throne, and in the midst of the Throne; and they are said to have Wings; which shows they are exalted above the Earth. But in the 7th Chap. the Beasts are not there said to have Wings, neither to be round about the Throne, nor in the midst of the Throne; but they are there said to Worship before the Throne; that is, before the glorious Tabernacle, where the Throne of God will be, Rev. 21.21. And the Pavement of the glorious Tabernacle will be like, Rev. 4.6. a Sea of glass, as clear as Cristial, so that his People that are then left upon the Earth, may through the Sea of Glass, behold the infinite Glory of the Lord, and the Glory of the Angels, and raised Saints that are with him. Now that the Lord doth term the People of this World, beasts, is evident by what the Angel said, Esd. 11.39. Art not thou it that remaineth of the Beasts, whom I made to reign in my Woold, ●hat the end of their times might come through them.  
Now these Beasts spoken of here, are the wicked of the World, which have had the Government, and the end of these evil times will come through them. But the Beasts spoken of in the two forementioned Chapters of the Revelations in the 4th Chap. the beasts are the raised Saints. And in the 7th. chap. the Beasts are those Saints, that are left upon the Earth. And St. John saith, R●… 14.1,2,3. I looked, and lo, a Lamb stood on Mount Zion, and with him an hundred forty and four thousand, having his Fathers Name written in their Foreheads. And I heard a Voice from Heaven, as the voice of many Waters, and as the Voice of a great Thunder: And I heard the Voice of Harpers Harping with their Harps. And they Sung as it were a new Song, before the Throne, and before the four Beasts, and the Elders; and no man could learn that Song, but the hundred and forty and four thousand, which were Redeemed from the Earth.  
By the hundred forty and four thousand is meant the very Elect. The which certain number of Israel doth appear to be found in Christ at his coming, although we have not known them. And this Song which they sung, which no man could learn, it might be because they were taken away from the Earth, and therefore from among Men: for the raised Saints are not called Men. And it is said of them, in Rev. 14.4,5. These are they which were not defiled with Women; for these are Virgins: These are they which follow the Lamb whithersoever he goeth: These were redeemed from among men, being the first fruits unto God, and the Lamb.  
Now in Heaven we are not to think there is distinction of Age or Sex, and therefore it being said, they were not defiled with Women when they were upon the Earth, was, that they were not guilty of Idolatrous Worship: for Idolatry in Scripture is often termed Fornication and Adultery. So these not only having keep themselves from Idolatry, but in all other things they had lived Exemplary Lives; as in Rev. 14.5. In their mouth was found no guile, for they are without fault before the Throne of God. And Esdras saith, in 2 Esdras 2.42,43,44,45,46,47. I Esdras saw upon Mount Zion a great people, whom I could not number, and they all praised the Lord with Songs. 43. v. And in the midst of them there was a young man of bigh stature, taller than all the rest, and upon every one of their heads he set Crowns, and was more exalted, which I marvelled at greatly. 44. v. So I asked the Angel, and said, Sir, what are those? 45. He answered, and said unto me, these be they that have put off mortal clothing, and put on the immortal, and have confessed the Name of God: Now are they crowned, and receive Palms. 46. v. Then said I to the Angel, What young person is it that crowneth them, and giveth them Palms in their hands? 47. v. So he answered, and said unto me, it is the Son of God, whom they have confessed in the World. Then began I greatly to commend them that stood so stiffly for the Name of the Lord.  
Now this Mount Zion is the Glorious Tabernacle, which shall be Revealed when the Lord again cometh; and where the raised Saints, and those Saints which are changed from mortal to immortal shall be Crowned.  
Now as to the word of the Lord, which Nathan brought to David, is in the 2 Sam. 7.8. Now therefore, so shall thou say unto my servant David, thus saith the Lord of hosts, I took thee from the Sheepcote, from following the sheep, to be ruler over my people, over Israel. 9 And I was with thee whithersoever thou goest, and have cut off all thine Enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the Earth. 10. Moreover, I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more: neither shall the children of wickedness afflict them any more, as before-time. In this last verse here is that which is very remarkable in it, in that the Lord saith, Moreover, I will appoint a place for my People Israel; and in that, God said, that they may dwell in a place of their own, and move no more; neither should the Children of wickedness Afflict them: Now at that time were they in Canaan, settled and Conquerors over all their Enemies round about; yet at this time the Lord esteems it not a place of their own, because for their sins they should be removed thence, but God terms it a place of their own, when that time is come, in which they shall remove no more.  
And as to what the Prophet saith concerning Solomon, 2 Sam. 7.13. He shall build an house for my Name, and I will establish the Throne of his Kingdom for ever. 14. I will be his Father, and he shall be my Son: If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the Children of men. 15. But my mercy shall not departed away from him, as I took it from Saul, whom I put away before thee. And thine house, and thy Kingdom shall be established for ever before thee; thy throne shall be established for ever. This promise we here see that it hath its Reference to David and Solomon, in that they were not cast off upon their Offending, as Saul was; and so to Christ in time to come, at which time his Throne shall be established forever, which ever, is the ever of the World to come; This being according to what the Angel told Mary, Luke 1.32. He shall be great, and shall he called the Son of the highest; and the Lord God shall give unto him the throne of his Father David. 33. And he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end. Now as to what the Penman of Psal. 99 saith, in the rehearsal of the message sent by Nathan to David, which has its special Reference to Christ, beginning at the 27. v. of Psal. 89. Also I will make him my first born, higher than the Kings of the Earth. 28. v. My mercy will I keep for him for evermore; my Covenant shall stand fast with him. 29. v. His seed also will I make to endure for ever, and his Throne as the days of Heaven. 30. v. If his Children forsake my Law, and not walk in my Judgement. 31. v. If they break my Statutes, and keep not my Commandments. 32. v. Then will I visit their Transgressions with a Rod, and their iniquity with stripes. 33. v. Nevertheless, my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. 34. v. My Covenant will I not break, nor alter the thing that is gone out of my lips. 35. Once have I sworn by my Holiness, that I will not lie unto David. 36. v. His Seed shall endure for ever, and his Throne as the Sun before me.  
This being peculiarly meant by Christ in the time of his glorious Kingdom; and that to us and the body of the Jewish Church it belongs not; in that God, Christ, St. Peter and St. Paul do declare the contrary, for St. Paul saith, Heb. 6.5,6. If we wilfully fall away, after we have tasted the good word of God, and of the Powers of the World to come, the Apostle saith, we cannot be Renewed again by Repentance.  
And therefore this Promise is not made to us. And also now God proves and tries his; and here in this world commonly God's best Saints suffers the greatest Afflictions. And as the Apostle saith, Hebrews 12.6. For whom the Lord loveth he chasteneth, and scourgeth every Son whom he receiveth. 7. If ye endure Chastening, God dealeth with you as Sons: For what Son is he whom the Father chasteneth not? 8. But if ye be without Chastisement, whereof all are partakers, then are ye Bastards and not Sons. And after all, if we fall away, as in Heb. 10.26. For if we sin wilfully, after that we have received the knowledge of the truth, there remaineth no more Sacrifice for sins. 27. v. But a certain fearful looking for of Judgement, and fiery indignation, which shall devour the Adversaries.  
But when this promise was made, annexed to this Threatening, there is no Afflictions threatened to them that do well.  
Now Israel, at their first entering into the Land of Canaan, was upon their Obedience promised Prosperity, and Plenty of all things, as in Deut. 28. but we by the Gospel are promised no such thing; but on the contrary, sorrow affliction, and persecution; and if we hold out to the end, we shall receive a Crown of Life, which the Lord the righteous Judge shall give at that day: unto all them that Love his Appearing, 2 Tim. 4.8. not only to the raised Saints, but unto them that he will find so at his coming, for when we are put past the power of the Second Death, and all sin and sorrow done away, than we receive a Crown of Life. And the Lord saith of them that keep his say, John 5.24. That they shall never see death; and if so, after sin and sorrow is gone, than it is we have the Crown of Life.  
When Christ again comes to take the Kingdom, than Israel will be so fixed in the Lord, as they shall not sin against him. And for the thousand years that the Glory of the Lord is more eminently visible, and Satan bound up, then shall all the Families of the Earth be blessed in Christ. But after that time, when the Eminent Glory of the Lord is not so Visible, and Satan again loosed, then will he seek for the new Brood of the young ones, that was left of the old Stock; and who these young ones are said to be, I have already told you, was sold by Israel, and so scattered upon the Earth; and he will draw off as many of the Gentiles as he can with them, with the chief Prince of Meshech and Tubal, which are of the Race of Japhet, as in Gen. 10.2. and in 1 Chr. 1.5. which will be the Gog and Magog, spoken of in Ezek. 38.2. Son of Man, set thy face against Gog, the land of Magog, the chief Prince of Meshech and Tubal, and Prophecy again him. And in Rev. 20.8. There is Gog and Magog again spoken of. Now, after Satan has deluded these to their Destruction, than it is said, Zac. 14.16. It shall come to pass, that every one that is left of all the Nations which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of Hosts, and to keep the Feast of Tabernacles. Now these here spoken of that are left of all the Nations that came against Jerusalem, are those that came not up to Fight against Jerusalem, for as many as went up to Fight against Jerusalem, of all the Nations, as many as were left of them will be destroyed by the Plagues that are set down in the 12. v. of the same chap.; and after the Destruction of Gog and Magog, the Devil is said to be cast into Hell for ever and for ever; which signifies it will be a long time before the final Judgement, because there is mention made of two evers, For the next World consisteth of one ever.  
Now after the destruction of these forementioned Enemies of Israel, the Lord saith in Zach. 14.17. And it shall be, that whosoever will not come up of all the Families of the Earth unto Jerusalem, to worship the King, the Lord of Hosts, even upon them shall be no Rain. Here we see God threatens them but with a Temporal Punishment. So when this glorious time is come, that Christ and his People hath the Supreme Power; then will this Promise, in the 89. Psalms, be of force, to the People of the World to come: For although Israel will be so secured in the Lord, that they cannot sin against him: Yet the other promised Elect will not so securely stand. And here finding in Zachariah but a Temporal Punishment threatened, after that last overthrow; I therefore do believe that the words in the Psalms, hath a reference to that time to come. For where this Chastisement is spoken of in that Psalm, it is also said in the 29. v. That his Throne shall continue as the days of Heaven. And now this particular Throne of Christ is not, for he is said to sit now on the Throne of his Father, as in Heb. 10.12,13. But this man, after he had offered one Sacrifice for sins, for ever sat down on the right hand of God. From henceforth expecting till his Enemies be made his Footstool. The ever here Spoken of, is meant of the ever of this World, which World is the wicked People; and when the ever of their time is expired, then will his Foes be made his Footstool.  
And then, as to what is said of the Glorious Kingdom of Christ, in Psalm 89. will then be made manifest, as in 27. to 37. v. Also I will make him my Firstborn: higher than the Kings of the Earth. My mercy will I keep for him for evermore and my Covenant shall stand fast with him. His Seed also will I make to endure for ever: and his Throne as the days of Heaven. If his Children forsake my Law, and walk not in my Judgements. If they break my Statutes, and keep not my commandmandments; Then will I visit their transgression with the Rod, and their iniquity with Stripes. Nevertheless, my loving kindness will I not utterly take from him: Nor suffer my Faithfulness to fail. My Covenant will I not break, nor alter the things that is gone out of my Lips. Once have I sworn by my Holiness, that I will not lie unto David. His seed shall endure for ever, and his Throne as the Sun before me. It shall be established for ever as the Moon: and as a faithful witness in Heaven. Selah. Here we see that these Promises hath only a reference as to the time of Christ's glorious Kingdom, and in the former part of the Psalm, it has a reference to David and Solomon; and whether, or no, this promise, now in this time hath any further reference as to the Natural Seed of David, is uncertain, but because of Manassah, I am apt to think it might have a further reference to a Line in his Seed; and the promise concludes in a single person, in that it is said, my loving kindness will I not take from him; that is, Not from David, Solomon, and Christ, when he bore the sins of the World. Now the Church is not where mentioned as He, but always termed a She, they or them; and so in this promise, is neither included the Body of the Church, in this time, or in that time that is to come; for than is Israel, and as many of us as shall become new Creatures, will then be put into such a capacity as never to offend any more, and therefore to receive no more stripes; but the promise is not so then to Egypt and Syrria, therefore to them and others, after the Thousand Years, there is but upon their offending, threatened a temporal punishment, as in Zach. 14.17,18.  
And whereas St. John saith, 1 John 5.18. We know that whosoever is born of God, sinneth not: but he that is begotten of God, keepeth himself, and that wicked one toucheth him not: This he speaks of them, whom Christ terms his very Elect, who does not wilfully commit sin, and who are so secured in Christ, that they cannot fall away, and also their diligence is so employed in the ways of God, as it is said of them, They keep themselves so, as the evil one toucheth them not; accordingly it is said of them which are to be sealed for the glorious Tabernacle, Rev. 14.4. That they followed the Lamb wheresoever he goeth. And also 5. v. They were without fault before the Throne of God. Therefore if we would know our Election and Calling, let us examine ourselves how closely we walk with God, since it is those that securely stand, that keep themselves as the evil one touch them not. That is, they improve all the grace that God has given them, as they are not wanting to themselves, but that we do not all so securely stand, as I have fully proved by Christ and all the Apostles, it being yet but a conditional Covenant, but so, if we will not be wanting to ourselves, God will never leave us nor forsake us; but as for trials we must expect. But St. Paul saith, If we once have the knowledge of the Truth, and a belief and delight in the ways of God, and then wilfully fall away, he than saith, There remains no hope, Heb. 6.4,5,6. For it is impossible for those that were once enlightened, and have tasted of the Heavenly gift, and were made partakers of the Holy Ghost. And have tasted the good word of God, and the Powers of the World to come; if they shall fall away, to renew them again by repentance; seeing they Crucify to themselves the Son of God afresh, and put him to open shame. And also he farther saith in Heb. 10.26. to the 31. If we sin wilfully after we have received the knowledge of the Truth, there remaineth no more Sacrifice for sin. But a certain fearful looking for of judgement, and fiery indignation, which shall devour the Adversaries. He that despised Moses' Law, died without mercy, under two or three witnesses. Of how much sorer punshment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant, wherewith he was Sanctified, an unholy thing, and hath done despite unto the Spirit of Grace. For we know him that said, Vengeance belongeth unto me, I will recompense, saith the Lord. Accordingly it is said in 2 Pet. 2.20,21.   

The Sin against the Holy Ghost.  
AS to the sin against the Holy Ghost, in the Regenerate is one thing, and in the unregenerate it is another thing. Now we see by those Scriptures, before mentioned, that wilfully and presumptuously to Sin, after we are once Regenerated; as to have the knowledge of the Truth, so as to taste the good word of God, and the Powers of the World to come: That is, to have a belief in his Word, and the experience of the love of God to our Souls, after which to fall away and sin wilfully, by the words of the Apostles, it clearly appears to be the Sin against the Holy Ghost, in that he saith, They Crucify to themselves the Son of God afresh, for which there remains no more Sacrifice for sin, but a fearful looking for of Judgement in Fiery, Indignation, which shall consume the Adversary; But to the Unregenerate, or outward Church, that have not had the saving Knowledge of God, they have far larger extent, before sin in them is termed the sin against the Holy Ghost, which is as far as to the absolute renouncing God and Christ, as Witches do, or to do a thing in despite to the Spirit of Grace, as Julian the Apostate did, when he threw dust into the Air in despite, and said thou hast overcome me, thou Galilean. And as to what St. Peter saith of the false Teachers, they are in much the like condition; for he saith in the 2. chap. 3. ver. Through Covetuousness shall they with feigned words make Merchandise of you, whose judgement now of a long time lingreth not, and their damnation stumbreth not. And if we continually check Conscience till it is mute, that thereby God leaves them to blindness of Mind, and hardness of Heart, we have little reason to think that it will prove any other, than the sin against the Holy Ghost. Now there has been some that I have read of, that has been drawn in to sell themselves to the Devil, for some by-end or other, neither out of hatred to good, but to attain that which they have desired. And that through the fervent Prayers of the Faithful God hath made the Devil to Resign up their bond again, the which Faustus thought to do, but in the end he was miserably deceived.  
And whereas St. John saith, 1 John 2.1,2. My little Children, these things writ I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous. He is the propitiation for our sins. And he farther saith, in 1 John 5.16,17. If any man see his Brother sin a sin which is not unto Death, he shall ask, and he shall give him Life for them that sin not unto Death. There is a sin unto Death; I do not say that he shall pray for it. All unrighteousness is sin, and there is a sin not unto Death. And the Lord saith, Mat. 12.31,32. All manner of sin and blasphemy shall be forgiven unto men, but the Blasphemy against the Holy Ghost, it shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven, but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the World to come. That is, whosoever ignorantly speaks against the Son of Man (which is Christ) it shall be forgiven him. But if he speaks against the Son of Man, Christ, Knowingly, so as the Spirit of God doth bear Witness to them, that he is the Son of God, then there appears to be no forgiveness for them in this World, nor in the World to come. And although all these sins and Blasphemies are to be forgiven unto men, except the sin against the Holy Ghost. The which forgiveness is before Conversion upon Repentance; but after they are Regenerated, there is no such Pardon, for such crying sins, as the words of St. Paul, makes clearly Evident, as in Heb. 6.4,5,6. and in Heb. 10.26,27,28,29. 2 Pet. 20.21. and Christ himself saith in Mat. 10.33. Whosoever shall deny me before men, him will I also deny before my Father which is in Heaven.  
Now the sins in the Saints consists of three sorts. First, sins of Ignorance. Secondly, sins of Infirmity. Thirdly, sins of Surprisal. The which if we so fall, it is said in Psal. 37.24. He shall not utterly be cast down, for the Lord upholdeth him with his hand.  
Now Peter is no example to us; for the Lord withdrew from him, for having any confidence in himself; and to admonish us, that we might not trust ourselves, but go to God for strength.   

Of the Tree of Life, and the Tree of Knowledge, both of good and evil.  
When God Created Man, he so far Created them, as he did the Angels, in that he gave them Eternal Life; so if they had never sinned, they had never died; and also, in that God made Man perfectly Righteous, and gave them a freedom of will, so as they might have chosen the Good, and refused the Evil; but there being then in Paradise an opposite to God, and all Good; God forewarned Man of it, underneath the Name, or by the representation of the Tree of Knowledge of Good and Evil; for all was of God made Good, but by the Devil's departure from him, he became Evil; and so thereby he became as the Tree of Knowledge of Good and Evil. Now where the Trees are spoken of, Gen. 2.9. And out of the ground made the Lord God to grow every Tree that is pleasant to the Sight, and good for Food, the Tree of Life also in the midst of the Garden, and the Tree of Knowledge of Good and Evil. Whereas it is said, That out of the Ground the Lord made to grow every Tree that is pleasant to the sight, and good for Food, after which, it is said, the Tree of Life also in the midst of the Garden, and the Tree of Knowledge of Good and Evil. Now it is not plainly said that these two Trees grew out of the Ground; but by the words that go before, we have taken it to be so. But by what Esdras saith, it appears but as a Veil put on that word; but however, it is certain that the Tree of Life was the representative of Christ, and the Tree of Knowledge of Good and Evil, was the representative of the Devil; And had Man first taken and eaten of the Tree of Life, without doubt he had then been past the power of Satan's delusion, so that he should in no wise have adheard to him, which in Scripture is termed eating, as in John 6.57. As the living Father hath sent me; and as I live by the Father: So, he that eateth me, even he shall live by me. So Adam eating of the contrary Tree, it became Death in him; for they had no sooner eaten of that Tree, but the whole mass of mankind was corrupted, and then they found their Natures and Inclinations changed; whereby the shame of their Nakedness did appear, and by which way Satan got an entrance into the Soul so as to suggest what he pleaseth, and also to suit his temptations according to our inclinations, but when the time of restitution cometh, as the bodies of the Saints are raised, and Israel again restored, then in paradise also, is the Tree of Life, but then the Tree of Knowledge, of good and evil, is not there; but sealed up from them, as in Esd. 8.51. But understand thou for thyself, and seek out the Glory for such as be like thee. 52. v. For unto you Paradise is opened the Tree of Life is planted, the time to come is prepared, plenteousness is made ready, a City is builded, rest is allowed, the perfect goodness and wisdom. 53. v. The Root of evil is sealed up from from you, weakness and the moth is hid from you, and corruption is fled into Hell to be forgotten. Here the Lord saith, the evil root shall be sealed up. And in Revelations it is showed who this evil root is, that will be sealed up. As in the Rev. 20.1. And I saw an Angel come down from Heaven, having the Key of the Bottomless Pit, and a great Chain in his hand. 2. v. And he laid hold on the Dragon, that Old Serpent, which is the Devil and Satan, and bound him a thousand years. 3. v. And Cast him into the Bottomless Pit, and shut him up, and set a seal upon him, that he should not deceive the Nations no more, till the thousand years be fulfilled: And after that he must be loosed a little Season. Here it is clearly showed who this evil root is, that shall be sealed up, and although it said he shall be loosed for a little season, yet never after to deceive them of the Glorious Tabernacle, nor Israel. And in Rev. 22.2. There is made mention of the Tree of Life, but no mention of the Tree of Knowledge, of good and evil. Therefore by all these places it is sufficiently proved, that the Tree of Knowledge, of good and evil was the Devil.   

Perfect.  
And whereas the Lord saith in St. Matthew, Be ye perfect, even as your Father which is in Heaven is perfect. And it is said in 2 Cor. 10.5. Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into Captivity every thought to the Obedience of Christ. If we so do, than Christ will impute his perfect Righteousness to us. And so as it is said in Col. 2.10. We shall be complete in him And if so, then perfect in Christ Jesus, through his righteousness put upon us. And whereas St. Paul saith, in Phil. 3.8,9,10. Yea, doubtless, I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung that I may win Christ: And be found in him, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by Faith. That I may know him, and the power of his Resurrection, and the fellowship of his Sufferings, being made conformable unto his death. By which we see, if we are made partakers of the Righteousness of Christ, we must be brought into a holy Conformity to Christ, as being dead to the sinful Pleasures of this World, that we might live to him that died for us.  
And St. Paul, in Phil. 3.11,12. tells us wherefore he was thus conformable, which was, If by any means I might attain unto the Resurrection of the dead. Not as though I had already attained, either were already perfect. But I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.  
Now by what is here said, we may clearly understand, that though Paul was regenerated and born again, yet he saith, he was not come to the Resurrection of the dead. And whereas he saith, Not as though I had already attained, either were already perfect. Now he had those Qualifications whereby the Saints are made partakers of the imputed Righteousness of Christ, so as to be accounted perfect, or complete in him. Yet he here saith, he was not perfect. Therefore the Righteousness he here speaks of, was not of an Imputed Perfect Righteousness, but of an Inherent Perfect Righteousness, which is only attainable for the Righteous at the Resurrection from the Dead; and than it is that he shall fully apprehend that Infinite Love and Mercy by which he was apprehended of Christ Jesus. And whereas he saith, Phil. 3.14,15. I press toward the mark, for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded. Here he speaks of the perfection of the Will, in which consists their sincere Obedience to Christ, by which they become partakers of the perfect Righteousness purchased by Christ. And whereas he saith in the latter part of the same verse, If in any thing ye be otherwise minded, God shall reveal this unto you. This he said to them that were perfect in sincerity in their obedience to Christ, that if they had not attained to that clear knowledge of God in their mind, as he had, yet God would Reveal the same unto them, by enlightening their understanding in what he had taught them.   

ALL THE CHIEF POINTS Contained in the CHRISTIAN Religion, And those GREAT TRUTHS in the word which we have not had a Right Apprehension of for almost Thirteen Hundred Years, never since the Rise of the Beast: Are now discovered by the FINGER of GOD. The whole here Collected into Short Heads, that thereby they might the better sink down into the Understanding, and be Registered in our Memories, which Truths are now proved and Published.  
By M. M.  
LONDON: Printed and are to be Sold by J. Clark at the Bible in the Old Change, at the upper end of Cheapside; E. Whitlock in Stationers-Court in Amen-Corner, and W. Reddish ni Griffiths Buildings near the Royal Cook-pit, Westminster. 1697.   

The Scriptures being now Rightly Understood are made to agree in a Holy Harmony so as Justice Mercy and Truth, go hand in hand together; which before we came to have a right Underderstanding in the Word, we made to contradict itself, which has caused so much Dissension amongst us.  
Some there are that term the word a dead letter; but all them that believe the scriptures to be the word of God and take to the way directed therein, such the scriptures are able to make wise unto salvation 2. Tim. 3.15,16 18. for by them we come to have faith in Christ Jesus, as to believe that he will perform his promise according to the condition he hath made in the word, Mat. 11.29. And therefore Christ is said to be the Author and Finisher of Faith, because he will give the hoped for promised Reward to them that are found in their Obedience for the word our is not in the Hebrew Tongue.  
And in the Scriptures is the Wisdom of God and the power of God. and such as walk according to that Holy rule, blessed are they, Gal. 6.10. 2. Cor. 4.4.  
And the word being Rightly understood, God doth not swear and declare to do one thing, and absolutely decree to do quite the contrary, for all the scriptures agree in one & the same thing. And they that speak not according to the Law, and to the Testimony, it is because there is no Light in them, Isa. 8.20. Isa. 62.8. Ezek. 33.11.  
And if we take to the way therein directed, God hath promised his assistance, and by so doing, we shall be brought off from the World, and so born again by having a complying frame of Spirit to the will of God, if we are to the utmost of our power sincere in our endeavour.   

GREAT TRUTHS in the Word are now Discovered, by the Finger of GOD etc.  
THE Mighty God according to his Promise, that at Evening time it should be Light, Zech. 14.7. hath now at the appointed time, discovered the true meaning of his word, the which we lost the right apprehension of by our Predecessors, who were involved in darkness of Popery, whereby we are now in great mistakes.  
The Truths which have not been rightly understood are these that follow,  
I. That the Eternal Purpose only reacheth forward to the Eternity that lies before us, as is proved; like as Christ in time became the Author of Eternal Salvation, and as God in time promised Eternal Life.  
II. That after Adam fell, the decree was made for the entrance into Life, to be made straight; and how that straitness doth consist, is proved.  
III. That being of old ordained to this condemnation, hath another meaning than what we have hitherto apprehended.  
iv In Scripture there is mention made of Three Worlds, and therefore Three Foundations, whereby it is clearly proved, there was none chosen before, or at the Foundation of the Material Heavens and Earth: and that these Three Worlds spoken of in Scripture, are Three Worlds of People. First, That which sprang from Adam. Secondly, That which sp●ing from the seed of Noah. Thirdly, That the foundation of the World to come, was laid in the seed of Abraham, when God brought them out of Egypt, and laid them for the foundation of the World to come; and all that comes in heirs to that World, comes in as the seed of Abraham, and from the foundation of that World, Christ was figuratively slain in the Paschal Lamb; and from the foundation of that World was the works of those unbelieving Jews finished, when they, through their unbelief, refused to go to fight for the Land of Canaan: And then after this their miscarriage, God Elected and Secured a certain Remnant in Christ of that foundation which was then a laying in Israel for the world to come.  
V It is likewise proved, That there was no Election through the old World, nor till the than time; and for Israel's sinfulness, God did Elect and make choice of the first Gentile Churches, and God chose them before the body of Israel, but not as to matter of time, but as to matter of choice and liking in God, rather to choose them that had ignorantly offended him, then them that had wilfully disobeyed him, as is proved: and therefore they are said to be chosen before the Foundation, which Foundation was Israel.  
VI It was the Remnant chosen from among Israel, and the first Gentile Churches, that had the peculiar calling, for from among the Gentiles did God then choose a People to the praise of his Name, which were chosen according to the counsel of the will of God, for the purpose he had determined; which was to receive the Holy Ghost, & to bear their testimony to the Truth of the Gospel. And also that in them in time to come he might show forth the Exceeding Riches of his Grace. These were those that first received the word from the mouth of the Disciples, and so believed in Christ through their word.  
And it was by the Example of the Elect, that all they of Macedonia & Achaia believed. 1 Thes. 1.4,5,6,7,8.  
These were those for whom Christ in a peculiar manner prayed for, as he did not for the World; these were those that were Glorified by their Receiving of the Holy Ghost, John 14.17. for ●he Holy Spirit which was before but with the Disciples, or Church, was afterward given to be in the first Churches: the●… were those of whom St Paul spoke of, that were Fore-known, Called, Justified and Glorified, by their Receiving the Holy Ghost to be in them; and these were those that were ordained to Eternal Life, being thus chosen to it who were first to receive the Gospel, and who were as a candle lighted up by the Lord to enlighten the World, who lay in wickedness and darkness; and by the mighty Signs and Wonders, Miracles and Gifts of the Holy Ghost, part of the World embraced the Faith in the Apostles time, and the Word brought forth fruit in them as it did in the Elect, Colos. 1.6. Joh. 12.32. 1 Tim. 3.16.  
VII. Whereas it is said, God daily added to the Church such as should be saved; that was spoken to Israel as is proved; for of them there was some excluded the then offered Mercy, but by the evident witness of the Spirit that was given to the Elect, was the Gentile Nations convinced of the Truth of the Doctrine of the Gospel, and so became the seed of Abraham by Chrtst, in yielding their assent to the Obedience of the Gospel.  
VIII. But when the Nations came to have no love to the Truth, that they might be saved, but took pleasure in Iniquity; God then gave them up to strong Delusions that they might believe lies, and so worship the Beast; for as Israel for sin was left to blindness, so the Gentile Nations for sin were left to Delusion; for when their Rulers would no longer be holden with the cords of the Laws of the Lord, than did God permit them to be deceived by the Beast, so as to give their power unto him, and then did the Beast deprive the Nations of the Gospel, by which God calls to his Creatures to walk in Newness of Life, that they may become heirs to the Promises.  
IX. Whereas it is said, The Promise was not to Abraham and his Seed after the Flesh, but the seed in Christ and Isaac was the seed to whom the Promise was made, by whom the natural seed of Abraham is included as well as the Adopted. But neither to the Natural Seed, nor the Adopted Seed that live after the will of the Flesh, are they to whom the Promise belongs, but to them that live according to the Spirit, in Obedience to the Word, are them to whom the promise is made, and the promise is, That in time to come, God will establish his Everlasting Covenant with them. the which crowns Life to the Soul.  
X. Whereas it is said, That Abraham believed God and it was imputed to him for Righteousness. And that which Abraham believed was, that in the way of his Obedience he should become heir to the Promises, and therefore he left his Country, his Kindred and his Father's House; and for the Promise sake God made to Abraham, That he should be the Father of many Nations; therefore when he first took the Gentiles into Covenant with himself, he did then declare his Righteousness in being just to his Promise which he had made to Abraham, in then Justifying them that believed in Jesus. For the Gentiles believing in Christ, that Salvation was to be had by him according to his word, which was by taking his Yoke upon them, in a willingness to render their sincere Obedience to him, and thereupon they were Justified of God, from their past sins, in and through Christ, by their willingness to obey him for the time to come, and the Reward promised was to be received both by Abraham and his seed, according as they should afterward perform the conditions.  
XI. Whereas Christ saith, In believing that he is the Son of God, is the Rock on which he built his Church, and his Church is not only his Elect, but likewise all them that obey him; against whom the Gates of Hell shall not prevail. For he is become the Author of Eternal Salvation to all them that obey him. Heb. 5.9. For the Faith that God requireth of us, is to believe that he is, and that he is a rewarder of them that diligently seek him. Heb. 11.6. For a Believer is no longer a Believer, than he believes Salvation is to be had by Christ, according as he hath declared in his word, which is, in the way of his Obedience, no more than a Righteous Man is a Righteous Man in the day that he commits Iniquity▪ And Good Works is proved by the word, to be a foundation for us to build our hopes of Salvation upon, as well as the Merits of Christ, 1 Tim. 6.18,19. James 2.19,24 Ye see then, how that by Works a Man is Justified, and not by Faith only. For though whoever will, is permitted to come to Christ, yet all they that come to him must take his Yoke upon them, that is, Live in Obedience to him, for though Christ remains an Advocate with the Father for Sins of Ignorance and Sins of Infirmity, and Sins of Surprisal, yet woe be to them that wilfully give themselves a liberty to sin Knowingly; for Israel was termed the Reprobate Silver; so likewise 'tis the Christian's that relinquish their Obedience is proved the Reprobate▪ and the People of God's Curse to Judgement.  
XII. The Great Day of Salvation was, when God was in Christ Reconciling the World to Himself, which was when the Gentile Nations were first taken into Covenant, he than not imputing to them their Trespasses; but when they fell into Sin, and had no love to the ways of the Lord, they were then left to Delusion. And therefore then it was not the great day of Salvation, when they were all given up to worship the Beast, but those whose names are written in the Lamb's Book of Life from the Foundation, the which were the Remnant chosen from among Israel, from whom the Disciples of Christ sprang, and of whom Christ said, None should pluck them out of his hand; and to whom he promised to be with to the end of the World; and likewise that he would forsake none whilst they keep the way.  
XIII. Man was entrusted with the Word for his Posterity, as Adam was with Eternal Life in Paradise for his; and God accordingly laid his commands, that they should not add to the Word, nor diminish from it; and the Lord likewise annexed those great Threaten to those that should do either. Rev. 22.18,19.  
And the Beast that has deprived the Nations of the Word, by which God calls to his Creatures to walk in Newness of Life (and he is the Afflicter of them that would yield Obedience to it) therefore is the most severe Vengeance pronounced against him; but the Elect Remnant was secured by a promise from Christ, and by further partaking of the Spirit of God, & that we are none of the Remnant that are thus Elected, is as clear as the Sun in the Firmament; because our Predecessors were all deceived by the Beast, by whom the Elect Remnant were never deceived: as by the word is proved.  
XIV. Whereas the Apostle saith, God worketh all things, after the Counsel of his own Will. The Apostle only had his reference to the great works that properly belong to God in carrying on of Man's Redemption, and aiso in Electing some, and setting a door of Mercy open to others; and in determining that the great Glory should be for the heirs of the world to come, unto whom the Election did appertain; for not only the Remnant and First Churches, but Israel will then be the Lords Elect, and likewise all them that are found in their Obedience, though not Elected, will come in by Christ as heirs with them to the promised Reward; but the Electing or Fore-choosing, was according to the will of God, who according to his abundant Mercy to the heirs of Promise, will in the time to come, establish his Everlasting Covevenant, and these are the Jacob that he Loved; for Esau and Jacob were made the Representatives of the two Worlds, Esau of this World, and Jacob of that which is to come, as is proved; and they of this World, generally sell their Birthright for a mess of Pottage, rather than they will wrestle with an Affliction, or withstand a Temptation; they will part with the hope for promised Reward which is the Crown of Life: and therefore God said, Jacob have I Loved and Esau have I Hated: for all are in this time to wrestle with the Lord for the Blessing, as Jacob did. For tho' the Election was not attained by their Willing and Running; yet the promised reward is to be attained by them that so doth, whether Elect or not Elect, for all that are found in their Obedience in this time, comes in as heirs to the Promises. But before Esau or Jacob had done Good or Evil, God only said, The Elder should serve the Younger. And this was so ordered by the determinate Counsel of God, that the Elder should serve the Younger. That is, all that does not come in as the seed of Jacob to be heirs to the World to come, the rest that are then spared of this Elder World, or Esau Generation, are then given as Daughters and Servants to Israel, and servants of them that are so, as is proved. Thus God, as the Potter, has power over his Clay to make one Vessel to honour and another to dishonour; but not that God did make any Vessel to do Evil, that thereby they might become a Vessel to Dishonour.  
XV. And though God said, That he will show Mercy on whom he will show Mercy, and whom he will he hardeneth, yet his Will is guided, as he is the fountain of all Reason, with greater Reason than we can imagine. For after God had chosen Abraham, it was then according to his obedient walking that he became heir to the Promises; for which Promise sake, God did at the appointed time, appear to deliver Israel, and so he will again at the appointed time; but then for Pharoah's Cruelty and inhuman slavery to Israel, God did then for his Sin harden him in unbelief, so as he should not believe the Miracles done by Moses, that thereby he might show his power on him, by destroying him and his Army in the Red Sea: and therefore as in the margin of the Bible, it is said, God made him stand. That is, Stand in the place of power that he was in, till he himself came in the Clouds to destroy him in the Sea. So likewise, though God Elected some of Israel, and left a door of Mercy open to others, and left others of them to Blindness; yet it was those that were left to Blindness, that was most wicked among them, and such as had the greater power to promote the knowledge of the fear of ●…e Lord; but none of them that were found in obedient walking were left of him to Blindness, for unto them was the word of this Salvation sent, Acts 13.26. and it is those that refuse Obedience to the same, that falls under the Eternal Judgement, whilst others, that does but ignorantly offend, will be beaten with fewer stripes, Luke 12.48. And there is a Redemption in the World to come, for some, and none shall be punished in that body in which they never took pleasure to commit Iniquity. Now whereas the Apostle saith, God worketh all things, the word all, in Scripture, doth not include the whole, as I have elsewhere proved.  
XVI. And God is not the author of the evil of Sin, although he is the author of the evil of Punishment, but upon man's repenting and returning, God hath often repent him of the Evil he thought to do unto them, as by the word is proved, Jer. 18.7,8,9,10. Joel 2.13,14 Jonah 3.9,10. Gen. 6.6,7. Ezek. 18.20,21,22,23,24. Ezek. 33.18,19. Jer. 15.6. I am weary with Repenting.  
Whereas God saith Mal 3.6. I am the Lord I Change not, This God spoke as to his Attributes, as his Justice, Mercy and Truth in which he is an Unchangable Being, and therefore for his promise sake it is, that the Sons of Jacob are not consumed; for in time to come they are to inherit the Land.  
But when God promiseth a Blessing without condition, than he Repenteth not, For God is not a man that he should Lie, neither the Son of Man that be should Repent: Hath he said, and shall he not do it? or hath he spoken and shall he not make it good? for God hath promised to Bless Israel, and they shall be Blessed; and then will he behold no Iniquity in Jacob, when he hath purged all Iniquity from them. For both in the Old and New Testament, those things which are to come, are mentioned, as though they were already past, or present; so accordingly St. Paul, in the Hebrews, Expostulating about the Covenant, sometimes expresseth himself as though it were already done, that is, Established; but by the whole scope of his words he doth fully declare to the contrary, but that they were then given the Holy Ghost, which did bear witness with their Spirit, they they were chosen to be heirs of that promised Covenant; but if they did again wilfully Sin, and so do despite to the Spirit of Grace, than there remained for them no more sacrifice for Sin, but a fearful looking for of Judgement and fiery Indignation; for if they sinned wilfully under the greater Light, they fell under the greater Condemnation: for although among the Hebrews were the Remnant that was secured by a promise from Christ, that none should pluck them out of his hand; but they stood not by the establishing of the Everlasting Covenant, but by a promise from Christ, that they should not only be heirs to it, but inheritors of it; and when the Everlasting Covenant is Established, then by that Covenant, Blessedness is secured as well to the Body as the Soul; for then the Souls of the Raised Saints will be again United to their Bodies, and blessed in them; and so Israel and the True Believers, will not only then by that Covenant, have an Inherent Perfect Righteousness, but they will then be freed from Sickness, Sorrow, Want, and the troubles that are now in this Life, and in the time to come, in which God will manifest his power, he will then also make his People Israel a willing People; & than it is he will establish his Everlasting Covenant with them, for the good of them and their Children after them. Jer. 32.39. For this promised Covenant was to be established with Abraham and his seed together in their Generation. Gen. 17.7,8. And when the Lord again comes to Restore all things, he will then make Mount Zion an Eternal Excellency, and the Joy of many Generations; Isa. 60.15. And then not only the Remnant, but likewise the body of the Natural Seed of Jacob, will then be the Lords Elect, which he will gather from the four winds into which he hath driven them.  
XVII. The Christians of the Gentile Race, that comes in by Christ to be of the seed of Abraham, were all termed heathen in the Old Testament as is proved: so as the most severe stroke threatened in the Gospel, will fall on the Christians that shall be found in Rebellion and Darkness at that day, for the Law and Gospel speak but to them that are under it; therefore they are the World that will be condemned by it, that will not live in Obedience to it; Israel is not reckoned with the World, therefore the Lord ordered Proclamation to be made to the end of the world, Say ye to the daughter of Zion, Behold thy Salvation cometh, behold his Reward is with him, Isa. 62.11. Thereby showing the power of this world will be taken away when their Salvation cometh.  
XVIII. In the Word there is mention made of Three Evers, Three Times, Three Generations, Therefore Christ said, he would come before this Generation passeth away; and the Three Worlds spoken of, is the old World, this World, and the World to come, unto whom the Blessing is promised of the establishing the Everlasting Covenant, which crowns Life to the Soul, not only to the Raised Saints, but to Israel and all that long for his Appearing, and according to his Word, in an obedient frame wait for him. Therefore St. Paul exhorteth To lay up in store a good foundation against the time to come. 1 Tim. 6.19.  
XIX. There is likewise figarative Heavens and Earth spoken of in scripture. And the Lord, because of Israel's sinfulness, for which they were left to blindness; he therefore spoke to them in parables, all these things being now at the appointed time rightly understood, it turns the scene, whereby the Vision of the coming of the Lord is made so plain, that he that runs may read it.  
And when the Lord comes, the true Christian will be gathered as the Lord hath declared, and Israel will then be gathered according as God by his Prophets to them hath revealed, whose testimony they have received and then will the Lord gather in others with them.  
XX. And now the Lord according to his word, that at the end of the time, knowledge should be increased Dan. 12.4. And that at evening time it shhould. be light Zach. 14.4. And that at the end of the time the Vision should speak Hab. 2.3. Hath now made his promise, good in the discovery of the great and hidden mysteries, in hls' word, which we have not rightly understood, are now made so plain that there is no more room for Mistake, and by a speedy Reformation, and owning the whole Truth, we may not only save ourselves, but thereby, great part of the Christian World may be awakened, to come out from the Darkness which they are now under.  
XXI. And it is said, How shall a Young man Cleanse his way. But by taking heed thereto, according to the word of God. which is a Light to the Path, and Lantern to the Feet. and by which he calls to us to amend our lives. And the like is said in the New Testament. He that looketh into the perfect Law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this is the man that shall be Blessed in his deeds, James 1.25. And in that it is termed the perfect Law, is because it is a perfect and upright rule, by which we are to walk, and the Law of liberty, because upon the wills consenting to yield sincere obedience to all God's Commands and Precepts, such are thereby set clear at liberty from the condemning power of their past sins, and shall be Blessed in the promised reward if they be not forgetful hearers, but doers of the work, And St. Paul said to the Heathen. God is not far from every one Acts 17.27.28. And to them to whom God hath given his word, he hath promised that they that Seek him shall find him if they search for him with the whole heart, & Christ saith, Whosoever will let him come. And though we can do nothing without God's assistance, for in him we live, mo●e, & have our being, & it is he that hath laid the Spiritual meat before us, Hosea 11.4. whereby to guide our feet into the way of peace, hath promised, that whilst they 〈◊〉 the way, he will be with them. And the Prodigal that knew that he had wandered from his father's House, first looked home before his father looked on him; and though God may some times go out of his ordinary way of working, and pluck as it were a brand out of the burning▪ yet he no longer securely stands than he is found in his obedience, for it is those that will fall under the condemnation that will not choose the fear of the Lord Prov 1.29. but for those that thro' long continuance in sin, have seared their Conscience, whereby they become left of God to a stupid sense it is such cannot learn to do well, no more than the Ethiopian can change his Skin etc. but whilst we have a sense to see the evil inclinations which our natures are prone to, we may continually pray, Lord turn thou us, and we shall be turned. And if man does his endeavour, God will never be wanting to such And if we resist the devil he will flee from us, And if we draw nigh to God he will draw nigh to us James 4.7,8.  
But whereas the Lord saith, No man can come to me except the Father draw him: And the drawings of God are the tenders of his Grace, with the good motions of his Spirit, and checks of Conscience, the which the old World and Israel had, till they resisted, for which they were condemned, Gen. 6.3. Acts 7.51.  
And whereas the Lord saith, Except a Man be born again he cannot enter into the Kingdom of Heaven. This was spoken to Nicodemus who had embraced this present World, and therefore came to Jesus by Night, as being ashamed to own him; and such are to be born again, or brought off from the World, or they cannot enter into the kingdom of Heaven, as is more fully proved in the book where the Faith of Abraham is fully explained, and also there in is made appear, what is meant by the Wind blowing where it listeth; and likewise therein is showed, Who they are that are not under the condemning power of the Law for their past sins, Rom. 3.25. but under Grace; that they are such as will and do walk in Newness of Life; and if we will enter into Life, we must keep the Commandments, Mat. 19.17. For all are his servants to whom ye obey, whether of sin unto death, or of Obedience unto Righteousness, Rom. 6 16.  
And whereas it is said, It is not for the works of Righteousness that we have done, but of his Mercy he saved 〈◊〉. This was spoken of the Elect who w●… then brought out of Idolatry. and has no reference to us, as is proved.  
XXII. Whereas the Apostle said, Ye are saved by Grace, & not of works. that is, Man could not perform good works to that perfection as to become justified by them without the Merits of Christ, and therefore saved by Grace. but there is none that live in the performance of good works, but shall be rewarded according to their works. Rev. 22.12.  
The Eternal Life that is now in this time given the Believer, excepting the very elect, which is the standing witness, is no otherwise given, than it was to Adam and Eve in Paradise, for had they never sinned, they should never have died; so the true Believer that believes salvation is to be had in the way of his obedience according to the word of the Lord, he shall never be cast off, but the Man that Departs from the Lord by wilful committing Iniquity, he is no longer a Believer according to the Gospel, as is proved.  
XXIII. Whereas the Lord said, when he sent his Disciples forth to preach the Gospel to all the World, He that believeth shall be saved, and he that believeth not shall be damned, Mark 16.15,16,17. That is, He that believeth the Doctrine that he sent them forth to Teach; and the Mercy and Condemnation, was to them that accordingly Believed, or refused Believing the same, as not to obey the truth, Mat. 28.19,20. For the Lord speaks by the Law and Gospel but to them that hears it, as proved. But whereas Christ said, He that Believeth not is condemned already, This the Lord spoke to the Jews, who had heard him, but believed not, and therefore were condemned: and thereby it also showeth, that more of Israel might have been saved, had they been willing to take hold of the offered Mercy.  
I here gather so many heads together, that through the misinterpretation of the Scriptures, Satan might not beguile so many of their Souls; for if we take a text of Scripture as it stands alone, without weighing how it is spoken, and what the whole scope of the Scripture tends to, we may raise as false Doctrine as God is True.  
O God who of thy great Mercy hath made thy word plain in those things we have been mistaken in, give more of thy Assisting Grace, for to improve the knowledge of the Truth.  
These things which are here but hinted, with the other disputable places, and also the signs of the Times, with the near approach of the coming of the Lord, are now fully explained and proved in about four small Treatises  
The Books contain so many several heads that I have not here room to incert them, but by them the word is so plain, that none need any longer remain in mistakes, that are willing to understand the Truth. I shall only here mention the chief Title of each Book. First, The Explaination of the Faith of Abraham, Price bond 10. d. bound up with the Christian Belief, which has the Eexplanation of the Trinity Price 1 s. 2 d. The signs of the times, and coming of the Lord, bound up with the Prophecy of Moses that foretold the firing of the Mountains, Price bound 10 d. all three bound up together. Price 1 s. 6 d. The book that Proveth there Worlds and three Foundations with the Tree of knowledge of good and evil, Price bound 1 s. And are to be Sold at the places before mentioned in the Title.  
The book of the Figurative Speeches is not yet out.  
My aim is at the good of Souls, and therefore that they that understand not the word may be convinced of the Truth. I Refer my Books to the Lord Bishops; who I believe are men of that integrity that will not oppose the Truth, to whom I shall by God's assistance give further satisfaction if required; and when God had enlightened my understanding in his word, I did dare do no other than leave and venture the little concern I had, and come above a Hundred Miles to acquaint the Nation, what God is a going about to do; this being the little time that is given the Christian● to prepare.  
God make this Nation a Light to Christian 〈◊〉.  
FINIS.