Truth and Innocency, Prevailing against Error and Insolency: Wherein is Examined and Discovered these following PARTICULARS.  

I. Whether Baptism be Sprinkling or Dipping.  
II. Whether the Subject to be Baptised, be Infants or Believers.  
III. Whether the punishment of Original Sin, be the first or second Death.  
iv Whether Man be in an immortal estate before the Resurrection.  
V As touching the Resurrection, whether these Bodies of ours shall rise again & be made immortal, or whether it will be another Body.  
VI Of God's Love to the whole Lump of Mankind made known.  
VII. Of the Personal Reign of our blessed Saviour upon Earth.   
It being occasioned by way of Answer to Mr. Hezekiah Holland, sometimes Preacher at Sutton-Valence in Kent, Whereunto also is Added, A SECOND PART: Wherein is proved, That all the Laws and Statutes of King Jesus (in his last Will and Testament) are practicable, and to be practised by all the Lords People (according to their several abilities) until the world's end; with many Objections Answered.  
It being an Answer to one Mr. Simon Hendon of Benenden in Kent.  
By George Hammon, Pastor to the Church of Christ in Biddenden, Kent.  
Beloved, when I gave all diligence to write unto you of the common Salvation, it was needful for me to write unto you, and exhort you, that ye should earnestly contend for the Faith which was once delivered unto the Saints,  Judas 3. 
LONDON, Printed for the Author, in the Year, 1660.   

THE EPISTLE DEDICATORY TO Mr. Hezekiah Holland.  
SIR,  
I Have examined your Treatise, (entitled Truths Conflict with Error,) and find it to be no other, but Error and Insolency striving against Truth and Innocency; and is found to be no more ablier to stand, than Dagon was to stand before the Ark of the Lord. I had writ a very considerable Piece in Answer to the several Particulars in your Treatise, and was at the Press with it long since, but taking these things into consideration, I did return back again with it, and have it lying by me at this time: the Reasons that caused me to lay that aside at present; was,  
First, because I found very little asserted by you more, than what I had before answered and disproved. And,  
Secondly, because the answering of petty or inconsiderable Objections in controverted Points, is but of little profit to the Reader. And,  
Thirdly, because yourself far remote, and also saying, that you would not appear in the Press, or otherwise with me in this Controversy any more, as I was informed by one that said they had it from your own mouth. And,  
Fourthly, because I find that it is most profitable to the Reader, (for whose sake I have written this) to lay down things in particular Points or Positions, and to confirm it by Scriptures, and Reasons drawn from the Scriptures, which is my method in the following Treatise; nevertheless I have answered every thing cited by you, that hath any weight in it, or at least that which appears of any weight unto me. And,  
Fifthly, because I had other Points to speak to, being desired thereunto by some Friends; and such like occasions calling me thereunto, the which caused me to be more briefer in the several Particulars than I would have been, and to omit that large Discourse which I had written, and to contract myself into a briefer method, and yet large enough to clear up the Truth, and unveil the falsity of that long deceiving Doctrine of Infant's Baptism; together with several other Doctrines, which do attend it; the which being read and weighed with an impartial heart, will appear to be the truth as it is in Jesus.  
But Sir, what may I say to animate you to that thing? for as much as the way of Truth is every where spoken against, and yourself, and your Brethren the greatest Persecutors thereof: Let not (I pray you) vain imaginations deceive you any longer, persuading yourselves, that you are the people whom God hath revealed his secrets unto; and that you are wise, and the knowledge of God's Mysteries are in your hearts, because of your parts and education; Remember such may be deceived, and that the Priests of old were the greatest Enemies that our blessed Saviour had upon earth, how that they were the men that took counsel, and gave Judas Thirty Pieces of Silver to betray his Master; and also that it was the Priests, that gave the Soldiers large Money to make a lie, to say that Christ was not risen from the dead, but his Disciples came by night while they slept, and stole him away; which saying is reported amongst the Jews to this day: and yet doubtless these men had human parts and learning, and also zeal, and yet for all this had not the knowledge of the Mysteries of God; for indeed it is the fulfilling of the Word of the Lord, which saith, that God hideth his Wisdom from the wise and prudent, and revealeth it to babes and sucklings.  
Sirs, Let these and such like Scriptures as these be, (of which there be many) put you upon serious trial, with prayers and supplycations, that (if peradventures) God may open your eyes, that you may see the Truth, that so you may bring glory unto his Name, for it is not learning will do it, (although it be good in its place) without the inspiration of the Almighty; and let not Antiquity or Customs be your guide, for the aged do not always understand judgement; but wait (at Wisdoms gate) on God by prayer, sighs and groans, lay aside pride and vainglory, be not conformable to this world, in its pleasure, honour, fashions, and friendship, and the like; but be ye transformed by the renewing of your minds, and put on the Lord Jesus, and make no provision for the flesh, to fulfil it in the lusts thereof; and by so doing you shall come to know what is that good and acceptable, and perfect will of God, and your eyes shall see out of obscurity, and your ears shall hear a voice behind you, saying, This is the way walk in it, when you turn to the right hand, or to the left, which shall guide your feet into the way of peace, and having served your God and your Generation in the way of Truth, the gates (that the King of Glory shall enter in at) shall be set wide open unto you, and all such as keep the Truth with uprightness of heart, shall enter in thereat, to their everlasting joy and felicity, never to have end; Which is the desire of him,  
Who delights in the Conversion of Souls, and to be the Servant of all men for Christ's sake; GEORGE HAMMON.   

THE Epistle to the Reader.  
Courteous Reader,  
FOR thy sake I have (yet once more) taken in hand to set out in order (publicly) those things which will conduce much to thy Instruction, if thou seriously read and peruse those things which are contained in the following Treatise, although they much differ from the common opinion of men, yet try them and be serious, not wise in thy own eye, but wise according to what is written in the Scriptures; and if thou find in this Treatise any thing that seems strange unto thee, be not over hasty to condemn it, or the Author, but know assuredly, that he is one that aimeth and strives after Truth as much as thyself, who ever thou art; and know that the things that are disapproved of by men, are the things that are chosen of God and precious, and that in all Ages (as I have formerly said) the Truth of God hath been accounted Heresy; and the assertors thereof Heretics; and turners of the world upside down; therefore it much concerns thee, to be earnest with God in prayer and supplication, to give thee a discerning spirit, that thou mayest discern between Truth and Error.  
I have in the following Treatise, showed in a methodical order, what Baptism is, and that it is not Sprinkling or scattering a little water in the face of the Subject, no, but a Dipping or Plunging, or a thorough washing of the person Baptised; and also that the Subjects to be Baptised, are not Infants, (as such) but such as have first believed in the Lord Jesus, or at least such as do make a visible profession of faith; such were those that John the Baptist Baptised, for they came and confessed their sins, and was Baptised of him in Jordan; and also when the Eunuch said to Plilip, See here is water, What hindereth me that I may not be Baptised? and he said, If thou believeth with all thy heart thou mayest; and the Samaritans when they did believe the things concerning the Kingdom of God, and the name of Jesus, they were Baptised both men and women: So that the Scripture is plain, that testifieth what Subject should be Baptised. And that conceit (or more properly great deceit) about Original Sin, in saying, That Infants dying in their Infancy, without being Baptised are damned, and so bring in Infant's Baptism to purge away Original Sin; I have showed is no such thing, but a dream of men's own brains, and that there is not one Text of Scripture, from Genesis to the Revelation, which saith, that any shall die the second Death for Original Sin; nay, the second Death was not so much as threatened in any one Text of Scripture, either upon Adam or any of his posterity for that sin, but the Death of the Body was threatened, and also executed, for saith the Lord, Dust thou art, and unto Dust thou shalt return: And as touching Man's Mortality, it is a general received Opinion, That the Soul of Man is Immortal and dyeth not, although the Scripture saith, that Christ poured out his Soul to death, and made his Soul an offering for sin; but it is supposed, that when men die, their Souls (if they have done evil) go immediately to Hell, and in the Resurrection come again from thence to be judged, to see whether they deserve it yea or nay; as though Souls should be put into their torments before they are tried and judged, to see whether they have deserved it yea or nay; for although some men's sins go before to Judgement, so as that they are convicted before death, yet some men's sins come after them, that there is not the sense of their sins at the time of death, but they come after them unto Judgement: these things I have showed my opinion upon also, the which amongst men is strangely looked upon, as a gross Error; however peruse it for there is no dangerous consequence in it, for he that believeth it, or he that believeth it not, may both meet with Abraham, Isaac, and Jacob in the Kingdom of God, if they walk uprightly, according to their several measures; although if it be a Truth, as it appears to me to be, it is very necessary that every godly man know it, for several reasons that I could give. But as touching the Resurrection of the Body, (which I also have spoken to) that is of such weight, that without believing it, and being steadfast in the same, it makes Preaching void, and Faith void, and whosoever doth deny it, their words eat as doth a Canker; and indeed I do not see (as yet) how such men as deny it can be saved. I have also shown the great and universal love of God to all men, which is the ground of Faith and Salvation to all that do believe and be saved; which is a very comfortable Doctrine to all men, and I think that none can have cause to be offended at it, but such as have their eyes evil, because God's eye is good. And as touching the Personal Reign of Christ upon Earth, (viz. on the Throne of his Father David, in Zion in Jerusalem) is that which causeth the godly to rejoice, with joy unspeakable and full of glory; and it is that which Christ hath commanded us to pray for, though we understand it not as we should do, when we pray, Thy Kingdom come, thy will be done in Earth, as it is done in Heaven: but that he is to receive a Kingdom and Reign upon Earth, I have proved in its particular order, although briefly.  
I have also added a second Part, entitled, The good ancient Laws and Statutes of King Jesus, Vindicated, wherein I have proved the continuance of all the Laws and Ordinances of the Lord Jesus, given forth in his last Will and Testament, with many Objections answered; And also have showed who is the travelling Woman; spoken of in revelations 12. and who is her Manchild; and who is the Remnant of her Seed; and to what Wilderness she is to flay into; and for how long; and who are the two Witnesses; and the time and place of their Prophecy; and many such like things, which I have showed my opinion upon in the following Treatise; and therefore I desire thee, courteous Reader, to peruse these things seriously, and desire the Lord to give thee an understanding heart, to receive it so far forth as thou findeth it agreeable to the Word of the Lord, and sound Reason. It should have been published long before this time, if extraordinary occasions had not hindered me; therefore it is my desire, that they that have long waited for it, may excuse the matter, because many are sensible of my great occasions taking me off from finishing of it sooner: So desiring the Lord to make it to be a word in season unto thee, and to fill thy heart with joy thorough believing, and also with the fruits of righteousness, that having thy fruit in holiness, the end may be everlasting life; which is the desire of,  
Thy Friend and Brother, in the Faith and Profession of the Gospel of Christ, GEORGE HAMMON.   

THE CONTENTS OF THE Principal Matters Contained in this BOOK.  

B  
BAptism to be Dispensed to such as are of ripe years, and of understanding, Page 5. to page 12.  
Baptism may not be Dispensed to Infants, for several Reasons, page 13. to page 25.  
Of the Battle of the great Day, and the Destruction of Gogg and his Company, page 89. to page 92.   

G  
Of God's universal Love unto all men, and how far, page 64 to page 75.   

M  
Of Man's Mortality, and how far, page 35. to page 51.   

O  
Original Sin, and what punishment it brought upon Adam and his posterity, page 27. to page 34.  
And how all the Statutes and Ordinances of the Lord Jesus are perpetuated, and to remain practicable to the World's end, page 106. to page 118.  
Of Objections against the perpetuity of some of Christ's Ordinances, Answered, page 119. to page 181.   

Q  
Of several Queries Answered, page 209. to page 216.   

R  
Of the Resurrection of the Body, page 51. to page 63.  
Of the Reign of our blessed Saviour with his Saints upon Earth, page 76. to page 99   

S  
Sprinkling proved not to be Baptism, for several Reasons, page 3. to page 5.   

W  
Of the Woman's Travelling and bringing forth the Manchild; and who it is; and of her flight into the Wilderness; and what Wilderness it is; and how long she shall remain there; and of the Persecution of the Remnant of her Seed; and who they be, page 181. to 200.  
Of the two Witnesses Prophesying; and who they are, page 200. to 208.    

ERRATA.  
PAge 3, 4, 5. read Anon, for Canaan, p. 15 l. 27 r. fall f. full, p. 36. l. 13 r. Job 14.7, etc. f. John 4. p. 38 l. 11 r. God f. Christ, p. 38 l. 34 r. infused f. Inferred, p. 39 l. 7 r. God f. Christ Jesus, p. 94. l. 9 r. John f. Jesus, p. 121 l. 25 r. how f. though, p. 132 l. 31 r. there f. the, p. 133. l. 16 r. should, p. 139 l. 7 & p 141 l. 17, 18. add this, although the outward Court was taken, and the City trod under foot, yet no man could enter into the Temple to deface it, p. 145 l. 17 r. not utterly destroyed, although defaced and trampled upon, p. 146 l. 29 r. naturally, p. 148 l. 1 r. brought in, p. 150 l. 28 r. false f. face, p. 153 l. 21 r. marvellous, p. 157 l. 25 r. order f. word, p. 158 l. 13 r. Babellish f. established, p. 161 l. 30 r. john only excepted, p. 165 l. 10 r. Mystery f. Ministry, p. 174 l. 1 r. Jayl f. vail, p. 175 l. 16 r. was not the Church, p. 176 l. 24. & 30 r. shaken f spoke, p. 182 l. 27 r. Jail f. Valley, p. 197 l. 1 r. Edom, p. 211 l. 13 add, such, p. 213 l. 26 r. dissolution f. desolation, p. 215 r. came not.  
Mend in thy reading some other places, for I would have perused it more nicely, and mended some other small faults and Parenthesi's, but wanted time.   

Truth and Innocency, Prevailing against Error and Insolency.  
SIR,  
I Am come to the Examination and Trial of that which you call Truth's Conflict with Error, and find it to be no other, but Error and Insolency, striving against Truth and Innocency, as will appear to the impartial Reader, when he compares your (pretended) Answer with my former Book; but indeed as for an Answer to my Book it is none (as I before have said) for the greatest part of it is but a writing over again what you have formerly written, and is already answered, and therefore I shall be brief in the Answer, because Tautolligies suit not with my spirit.  
Answ. And first I take notice that you see yourself at a loss by granting that Christ's Baptism was by plunging in water, because I have said, That if Christ's Baptism were by Dipping or Plunging, and he left us an Example that we should follow his steps, than we ought also to be dipped or plunged: but you say, I read the Sentence in your parenthesis amiss; may you not be ashamed so to say, seeing it is plain to be read in your Book: your words are these▪ Christ only was plunged with the Spirit (receiving it without measure) so was his water Baptism: these are your very words, with your parenthesis, pag. 3. lin. 2. and so I leave him that reads to judge whether you do not confess that Christ's water Baptism was the same with the Baptism of the Spirit, which you say was by plunging.  
Object. And whereas you say, That Christ went up into the mountain, and yet not covered in the earth, and so he went into the water, and (yet) not covered with it.  
Answ. To which I Answer, and say, That it is not said that Christ was Baptised in the Mountain; but it is said that he was Baptised in the Water: and so it was said of Philip and the Eunuch: But it will he granted that Christ might go many times into the water, and yet not be covered in it; but it cannot be imagined, that John could dip, or plunge, or over-whelm, or sink (as the word Baptizo will render it) Christ into the water, and yet Christ not covered in water. And besides all this, the proper signification of Baptism is a Burial, and Resurrection, as I before have showed; yet notwithstanding I shall give a few Reasons here, to prove, that Baptism is dipping, or plunging: And the first Reason is,  
Reas. 1. Because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendereth no other thing (as a proper derivation) but mergo, or immergo; which is, to dip, to plunge, to overwhelm, to thrust into the water, or to sink; and such like words as these, which showeth, that the person Baptised is to be covered in water.  
Reas. 2. Secondly, Christ was so baptised, namely plunged, as you have affirmed in your former Book, and we are to follow his examples, therefore are to be covered (as Christ was) in Baptism.  
Reas. 3. And Thirdly, it signifieth a Burial, as saith the Apostle Paul (Rom. 2.4. Col. 2.12.) and a man cannot be said to be buried unless he be covered with earth, or the like.  
Object. And this brings me to the Answer of your Objection, p. 7. where you say, That Christ was buried in a rock, and had no earth to cover him, and therefore it cannot be proved (say you) that persons baptised, must be covered in the water.  
Answ. To which I Answer and say, That Christ was covered is clear, for his body was put into a new Sepulchre, and a stone rolled against the door, or mouth of the Sepulchre; for in that age it was usual to bury the dead in Sepulchers, which are as our Graves; and that his body was covered, is evident; because when Mary came early in the morning to the Sepulchre, although the stone was rolled away from the mouth, yet she was fain to stoop down to look into it, to see whether she could see Jesus; implying, that the earth covered him out of her sight: but I need not trouble myself to prove that which is so clear; for the Scripture saith (although I suppose you had forgot it) That as Jonah was three days and three nights in the Whale's belly, so shall the Son of man be three days and three nights in the heart of the earth, Matth. 12.40. So then as Jonah was covered in the Whale's belly, so was the Son of man covered in the heart of the earth; from whence you may see, that the Sepulchre which you speak of, was not wood, but earth; and so Christ was buried and covered in the heart of the earth: So than Persons baptised must be covered in water, or otherwise no signification of burial in Baptism. And so I pass to the fourth Reason, to prove baptism to be dipping, or plunging into the water.  
Reas. 4. Because Baptism is figuratively represented by much water, and not by a little; which implieth the person baptised aught to be dipped or plunged, so as to be covered in water, as the waters of Noah: And John abiding in Canaan Baptising, because there was much water, saith the Text; to which you add these two Objections.  
Object. 1. First, That if the waters of Noah was baptism, than the ungodly World was Baptised; for plunged, and covered they were, and perished, and so the perishing Creatures were Baptised.  
Answ. To which I Answer and say, The text doth not say that Noah's water was Baptism, but a figure of Baptism. Secondly, It is not denied that the same water that is said to save the eight Souls which were in the Ark, was the same that drowned them which was out of the Ark: which showeth, that the water in Baptism must not be small (for that is said to be a figure of Baptism) but sufficient to cover the Persons baptised: That which we may learn from these say is this, (and so I pass) That as the waters saved those in the Ark, and drowned them that were out of the Ark; even so Baptism (being figuratively represented in it) saveth, and cleaneth (instrumentally) all those that have Faith, and so be in Christ, the Ark of safety; and also destroyeth all that attempt it, which believe not, or are not in Christ by Faith; and so the Ordinances of Christ to one, are the savour of life unto life; and to the other, the savour of death unto death: therefore take this word of Caution, Take heel how, and to whom, you administer Baptism; let them first appear to you that they are in the Ark; which is to say, let the persons Baptised, first make it appear to you, by some visible demonstration, that they have Faith in Christ, otherwise you see that you take a direct way to ruinated them; therefore I say, take heed: And so I pass to the next thing, which is,  
Object. John did abide at Canaan to baptise, because there was much water there: But say you, The much water is not to be understood deep water, but broad and shallow, so that an Infant could not be covered in it: and that John did abide there, because his Disciples might see him administer that Ordinance better than under the shadowing Banks of Jordan: And this is the Reason, saith my Antagonist, That John did abide at Canaan, not that the waters were convenient; that is to say, deep to cover the Person baptised, but because there was a convenient prospect whereby his Disciples might see the manner of this administering of the Ordinance.  
Answ. To which I Answer and say, That this kind of reasoning seems to me to be strange perverting of the Scripture: for the Scripture saith, That John abode at Canaan to baptise, because there was much water; or it may be read, abundance of water, or deep water, from the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But you say, That the reason why he tarried there to baptise, was, because there was a convenient prospect, that his Disciples might see him baptise: clear contrary to what the Scripture saith. And if that were the Reason (as you say) than he might have taken a Pitcher of Water into the Mountain (if sprinkling would have served the turn; for a Pitcher of water would have baptised very many with your kind of Baptism) and the Mountain had been a better prospect than the Valley.  
Secondly, Canaan is the same water (viz. the River) Jordan, and takes its Name Canaan from the Name of the Village Canaan that stood by the River of Jordan, as you may see if you look into the Map of that Country: And so it is now, that one and the same River bears many Names, by reason of the adjacent Villages and Towns that stand by the side of it, and the River called by the same Name: This being considered, the River or Water of Canaan was not shallow, but deep; for the swelling Waves of Jordan were great, and this is the same River as before-said.  
Again, Thirdly, it is clear, that John Baptised Men and Women there; which should be read (if it were truly translated) that John dipped Men and Women there; and if so, you and your Authors must be false, which say, it was not deep enough to dip an Infant; and so I leave this Objection, and the Reasons to prove Baptism to be Dipping, although I might add many more: The Reasons in short you see are these:  
First, Because the word Baptism, being truly translated, is to dip properly, and such like words as .  
Secondly, Because Christ was dipped or plunged, and we engaged to follow his example.  
Thirdly, Baptism signifies Christ's Burial, and he was covered in the heart of the earth.  
Fourthly, and Lastly, the Scripture saith, That John did tarry and Baptise at Canaan, because there was much water: signifying to us, that much water is requisite in Baptism, whereby the person baptised may be conveniently dipped or plunged, so as to be covered in the water. And so I come to the Second Thing, which is,  

The Discourse of the Subject which is to be Baptised, whether Believing Men and Women, or Infants?  
To which I say, The Scripture will resolve the Doubt, if we well examine them, who are the Subjects to be Baptised; and therefore I shall at present lay down these Two Positions, and give you Scripture Reasons to prove them.  

Position 1. The First is, That those that are the Disciples of Christ, (viz. Believing Men, and Women) may, and aught to be Baptised.  
Position 2. And Secondly, That Infants (as such) may not be Baptised.   

And first to the First, to prove that such as are Disciples, namely. Believers, may, and aught to be Baptised: And the first Reason is,  
Reason 1. Because the great Lawgiver, Christ Jesus, hath taught us (in his last Will and Testament) to make Disciples, and Baptise them that are so made, as in Matth. 28.18, 19 Go teach all Nations, and baptise them: or as the Original rendereth it from these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Go Disciplize (or make Disciples in) all Nations, and baptise THEM: etc. From whence we may (clearly) see, that it was the Mind and Will of Christ, that they only should be Baptised that were first taught, and made Disciples; and that Infants are not here (in the least) included, is plain, because they are not capable to be taught; but those that were commanded there to be baptised, were capable of being taught, therefore could not be Infants. Secondly, Infants are not capable to bear the name Disciple, because Christ saith in Luke 14.26, 27. That whosoever denieth not himself, and takes up his Cross and followeth him, cannot be his Disciple: So than Infants being not capable so to do, cannot be Christ's Disciples; but such as are to be baptised, must first be taught and made Disciples, and then baptised, as is to be understood in the word baptise THEM; that is, such as before have been taught and made Disciples: from whence you may see, that Disciples (viz. believing Men and Women) may, and aught to be baptised, it being the last Will and Testament of the great Lawgiver, who also saith, That he that believeth, and is baptised, shall be saved, Mark 16.15, 16. And so I come to the Second Reason: which is,  
Reas. 2. Because Disciples (viz. Believers) were the Subjects that Christ and the Apostles baptised, and we are to follow their steps: and now to prove that Christ and the Apostles did baptise such, read John 4.1. When the Lord knew that the Pharisees had heard that Jesus MADE, and baptised more Disciples than John, though Jesus baptised not but his Disciples: from whence we may see that Jesus MADE Disciples before he did baptise them; and also we see it was the Apostles and Disciples practise so to do, as Acts. 8.12. it's said, That when the Samaritans did believe, they were baptised, Men and Women; but no mention at all of Children: so than Believers are the subjects who are to be baptised.  
Reas. 3. Thirdly, Believers are the subjects, because none are accounted as Members in the New Covenant (so as to have right to Gospel administrations) but such as know the Lord, viz. believe in his Name; for so saith the Scripture, Heb. 8. For this is the Covenant that I make, After those days (saith the Lord) they shall not teach every one his neighbour, and every man his brother, saying, Know the Lord, for they shall know me from the least, even to the greatest: From whence we see, that the least Member in the Gospel-Covenant must know the Lord; but Children of seven or eight days old know him not, and therefore have not right to Gospel-administrations, only believers that know God, for they shall all know him from the least to the greatest, as saith the text: And so I pass to the Fourth Reason: which is,  
Reas. 4. Because those that have right to be Baptised, may, and aught to eat the Lords Supper, the which is not meet for Children to do; for it is a Feast that Believers only have a right to partake of: but all baptised one's, even such as have right to the New Covenant, have right to the Supper, and all other Covenant Privileges; for so saith the Scripture, Acts 2.41, 42. Then they that gladly received the Word, were baptised; and the same day was added to the Church about three thousand Souls, and they continued steadfast in the Apostles Doctrine, and Fellowship, and in breaking of Bread, and Prayer: From whence we see that no more were baptised but those that gladly received the Word, and they that were baptised continued in the Apostles Doctrine, in Fellowship, and in breaking of Bread (viz. the Lords Supper) and Prayer, therefore believing Men and Women (and not Children) are the right subjects of Baptism, and aught to be baptised, they having a Command enjoining them thereunto: And so I pass to the Fifth Reason, to prove that Disciples (viz. believing Men and Woman) are the only fit subjects of Baptism: which is,  
Reas. 5. Because Christ was baptised when he came to be of years of discretion (being about thirty years old, as you may read, Luk. 3.) and Christ was given to be a leader to his People, Isa. 55.4. Now if Christ were not baptised before he came to be of years of discretion, and he given to lead us an example, than we ought not also to be baptised till we be of years of discretion, and so follow his steps: The former of these is true, and the Consequence cannot (in truth) be denied: And so I pass to the Sixth Reason, to prove believers the only subjects of Baptism.  
Reas. 6. Because Repentance, and Confession of sin, is required of Persons before Baptism be administered unto them; for such was the Baptism of John, when he was to prepare a People for the Lord, although the People which he baptised were the seed of Abraham, and so in the Old Covenant, yet they came to John and confessed their sins, and were baptised, and it was called the Baptism of Repentance; and when they would have been baptised upon the account of being Abraham's seed, and Children of the Covenant, John did reprove them; saying, O generation of Vipers, who hath forewarned you to flee from the Wrath to come? Bring forth fruit worthy of amendment of life, and do not begin to say ye have Abraham to your Father, for God is able of these stones to raise up Children unto Abraham; and now is the Axe laid to the root of the Trees, and every Tree which bringeth not forth good fruit, is hewn down, etc. Peruse this diligently, and you may see that there was no admission unto Baptism without Repentance; and it is the very same Doctrine that Peter taught, Acts 2.38. Repent and be baptised every one of you for remission of sins, and ye shall receive the gift of the holy Spirit: Hence you see there was Repentance required of ever one that is Baptised; and this is acknowledged by the Old Catechism, and Book of Common Prayers: and hence it came to pass, that the old Godfathers and Godmothers (as we were wont to call them) did confess our sins for us, it being a wicked deceiving invention of Pope Ignatius, whereby thousands of poor souls were deceived, the Pope invented it, and the Priest readily received it, and it being a custom, the people loved to have it so: the Priest was to ask the child, Whether it would forsake the Devil, and all his works? and the Godfather (or Surety) was to Answer in the behalf of the Child, as though the Priest were a Juglor, and had juggled the man's voice into the Child; saying, This is our (or my) desire: and then ask if it would be Baptised? And the Answer was returned again (as it were in the person of the Child) that it was its desire; when it was far from desiring any such thing; and so far were the Sureties (themselves) from forsaking the Devil and all his works, and from being Believers, that some were Drunkards, some Swearers, and some Whore-mongers; and yet did dare, by the means of the Pope his Clergy, to tell God (who is the searcher of all hearts) that they did believe, and forsake the Devil and all his works, and yet were led captive by him at his Will. Consider, O ye blind Priests, how you deceived the people, and made them believe they did well, and worshipped God, when they told lies in the face of the Congregation, and so did worship the Devil: Did you ever read of such a practice in the Primitive time? No surely: God's Soul abhors you. But courteous Reader, hence thou mayest see, that the Pope and the Priest did confess by their practice, that the person baptised must confess his sins himself, or some other for him; which showeth also, That the Person baptised was first to confess his sin, and promise amendment of life, and so must be of mature years before baptised. And now the greatest part of people being ashamed of Pope Ignatius vanity, (I know not what they will do if they understood what they learned in their old Catechism) but in very deed and truth, I am ready to believe (and that not without ground, the more is the pity) that men are so implicit in their Faith, as to believe and practise such things in the worship and service of God (because it is in custom amongst men) as they are not able to give an account of either to God or man, nor satisfy their own Conscience (if they would but suffer themselves to be brought to a trial) but go on like a blind Horse in a Mill, that hath his circuit limited and cast up for him to go in: And is not this a miserable delusion of the Devil whereby he hath blinded the eyes (of the understandings) of them which believe not, to think if they take their practices from such and such wise learned men, that they shall do well enough, not minding what the Lord hath said (which shall stand sure to a thousand generations) That he will destroy the wisdom of the wise, and bring to nought the understanding of the prudent: and yet these foolish men will be so wise for their bodies, that if they take but a small piece of silver of either of these wise men, they will turn it over and over again to see whether it be silver or counterfeit coin; but as for their Souls they run a hazard, leaving the trial of it until the last day: and then when Christ saith, Who hath required these things at your hands, being not able to give an account, they stand speechless, and so receive the sentence, Take ye that unprofitable Servant, and bind him hand and foot, and cast him into utter darkness, and there his Portion will be weeping, and wailing, and gnashing of teeth. And thus I come to the Seventh Reason, to prove Believing Men and Women to be the only fit subjects of Baptism: which is,  
Reas. 7. Because Faith is required of all such as appear before God in any Gospel-Ordinance, or administration; because the Gospel-administrations are the administrations of the Spirit, and so require a spiritual faithful seed to participate thereof, contrary to the administrations of the Law, which were carnal Ordinances; for the Law was not of Faith, but the man which did it, should live in it: but the Gospel is Faith, and that which requires Faith in all that come to God through it; for as saith the Eunuch, See here is water, what hindereth me to be baptised? (And Philips Answer was) If thou believest thou mayest, Acts 8.37. implying, that Faith was that which would give him admittance unto it; or the want of Faith would hinder him; for he that cometh to God, must believe that he is a rewarder of all them which diligently seek him: And indeed we may see, that through Faith it is, that we stand in the Grace of God and new Covenant, Rom. 5.1, 2, 3. And so much briefly to the Seventh Reason, to prove believing Men and Women to be the only subjects fit for Baptism: And so I come to the 8. Reason: which is,  
Reas. 8. Because Baptism represents the new Birth, and is a demonstration to the world, that the Person baptised is new born of Water and of the Spirit; and is significantly called, the washing in regeneration, and renewing the Holy Ghost, Titus 3.5. Which showeth, that they only are to be baptised, which are new born, and thereby to represent to the world the work of God upon their Soul, that as they have their Hearts sprinkled from an evil Conscience; so they represent it by having their Bodies washed with pure water: not that the water itself (as barely considered water) is pure; no, but the Commands of God, and his Ordinances, are pure, enlightening the eyes; and so to the pure, all things are pure: and so the Water in Baptism may be called pure, it being a pure Ordinance and representing a pure work of God wrought in the Soul: And hence it came to pass that our blind Priests gave thanks to God when they had strewed, or sprinkled a little water on a Child's face, that the Child was regenerated and born again, as though Baptism conferred grace, which if so, doubtless Simon Magus also had not been in the gall of bitterness after Baptism, unless he (could, and) had fell from Grace: O you blind guides, what can you declare, a Person to be the Child of Wrath, and a Child of God (and an heir to heaven) in half an hours time, without seeing any visible demonstration of the Work of Grace wrought upon the Soul; and yet notwithstanding although you do give thanks to God that they are regenerated and born again, yet so soon as they be capable to be Preached to, you tell them if they will not Repent and Believe, and such like things, they shall be Damned; and yet deny any falling from Grace. What kind of strange confused Doctrine is this! What, half an hour a-go a Child of Wrath, but now (being sprinkled) it's Regenerated and born again, and an heir to heaven; and shortly in a damnable estate again, so that if it do not Repent, and the like, it must be damned! Oh strange Confusion! It makes me admire how the understanding of the wise comes to be so confounded, only God hath confounded the language of the bvilders of Babel; and hence it comes to pass that their language is so confounded: Take heed therefore of building of a way to Heaven of your own inventions. But to pass this Discourse, you may see that Baptism represents a new Birth, and therefore the persons baptised must first be new born, for that which is born of the flesh is flesh, and that which is born of the spirit is spiritual: therefore believers which are born again, are the only fit subjects of Baptism: And so I pass to the 9 Reason, to prove believers the only subjects sit for Baptism: which is,  
Reas. 9 Because Baptism is a visible manifestation of a Covenant made between God and the Soul, whereby the Soul, visibly, puts off the old Man (viz. the lust of the Flesh) and puts on the new Man Christ Jesus in righteousness and true holiness, not to serve any longer according to the Will of the Flesh, but to God in newness of Spirit; and this is that the Apostle saith to the Galatians, Gal. 3.27. That as many as were baptised unto Christ, had put on Christ: which showeth, That Baptism is a visible putting on the Lord Christ, which requireth Faith in the person baptised; for if a person should be baptised ten thousand times, and have not faith, he puts not on Christ, and so not a fit Subject for Baptism; for Baptism represents a Death and Burial of the old Man, and a rising to Life in the new Man; which cannot be represented by an Infants being sprinkled, but by a Believers being baptised: So then, for as much as Baptism is a visible demonstration of a Covenant made between God and the Soul, wherein the Soul promises to put on Christ, and walk in him; and God promising to give him his holy Spirit to assist him in his so walking: which shows, That the person thus Covenanting in Baptism, must be a Believer. And so I pass to the 10. and last Reason, that (at present) I shall represent unto you, to prove that Believers are the only fit Subjects of Baptism: which is,  
Reas. 10. Because without Faith it is unprofitable for any to appear before God (in any Gospel Ordinance) for without Faith they cannot please him, in their so appearing before him, Heb. 11.6. For he that cometh (so) to God must believe that he is a rewarder of all them that diligently seek him: Hence the three thousand believing, and gladly received the Word, were baptised: The Samaritans believing, also were baptised: Simon believing was baptised, Act. 8. and the Eunuch also, with the Jailor's household: And without Faith, (or profession of Faith at the least) none were admitted to Baptism, although that they were in the first Covenant, being Abraham's seed, to whom was the Promise; yet they came not to John's Baptism without confession of sins; and being instructed in the Messiah which was to come, as you may read, Mat. 3. and Luk. 3. at large; and thus of old was the practice of the Ministers of the Gospel, to prepare a Temple for the Lord of sanctified stones built up a spiritual house, a peculiar people, to offer spiritual sacrifice to God, 1 Pet. 1.9. Which clearly proveth, That if the building of God in Gospel-times be a building through the Spirit, Eph. 2.19.12. then spiritual Believing Men and Women are the persons which ought to be the subjects baptised; and being such fit matter, and so fitly joined together, groweth to be a holy Temple for the Lord: for as the stones that Solomon's Temple was built of, were hewn in Hieroms Country before they were brought to Jerusalem, and compacted as a Temple for God (figuratively) to dwell in, even so now must the stones of the spiritual building be hewed and fitted before they be laid in that building: Hence our blessed Saviour commanded his Disciples to go preach the Gospel, so as to make Disciples by instructing of them, and then to baptise them, and such as did gladly receive the word were baptised, and so the Lord added to his Church daily such as should be saved: And this was the way of God of old, and is (the way) and will for ever be found to be the right way of Jesus Christ, who is the same yesterday, to day, and for ever; therefore be not carried away with the inventions of men, but walk as you have had Christ and the Apostles for an example, doing all things according to the Primitive (pattern in the worship of God) and as many as walk according to that rule, peace shall be unto them, and mercy upon all the Israel of God: And so I leave this Subject, and come to handle the second Position; which is,   

Position 2. That Infants (as such) are not fit Subjects of Baptism.  
IN the Discourse of which, I shall Answer my Antagonist in his alleged Texts of Scripture, with several more Objections of that nature (which is not alleged in his Book) and now briefly to the Reasons, which showeth, That Infants are not fit Subjects for to be Baptised: And so to the first Reason; which is,  
Reas. 1. Because God hath no no where in Scripture appointed Infants to be Baptised, either by Precept or by the Example of the Apostles, whole steps we are to follow; and therefore it's an unlawful practice; for whosoever adds to the Word of the Lord, God will add the Plagues which are written: And the Prophet that shall presume to speak a word in the Name of the Lord, which he hath not commanded, the same Prophet must die, (Deut. 18.20. Revel. 22.18.) Therefore add thou not unto his word, lest he reprove thee, and thou be found a liar, Prov. 30.6. But as for God's ways (as in the time of the Law) it was very plain, and perfect; as witness that Ordinance of Circumcision, there was the manner of Circumcision, and the Person which was to be Circumcised plainly discovered, as the foreskin of the flesh, and the Children of Abraham; and the time when, even at eight days old: nay, his Servants and Slaves were to be Circumcised; and in a word, no uncircumcised person must abide in that Land, nor be accounted of Abraham's Family: which showeth, That (in a spiritual sense) none can be accounted Abraham's seed, but such as are Circumcised in heart, (viz.) those that have the vail of Ignorance and Unbelief taken away from off their hearts; which causeth the Apostle to say, That Abraham believed God, and it was accounted unto him for Righteousness: Know ye therefore (saith he) that they which are of Faith, the same are the Children of Abraham: So than Infants, not having the vail of Ignorance and Unbelief taken from off their hearts, cannot be accounted of Abraham's Family; for he received Circumcision as a Seal of the righteousness of that Faith which he received before Circumcision, that he might be the Father of all them which do believe, Gal. 3.7. Rom. 4.11. So then Circumcision was a Seal of the Fatherhood of the Faithful unto Abraham, therefore the Faithful only are Abraham's seed, which cannot be Infants, because they have not Faith; and that they have not Faith, is clear, because the Apostle saith, That there is but one Faith, and that one Faith is wrought in the Soul by Hearing the Word Preached; the which Infants are not capable of, as will be granted by all men (as I think:) One word or two more about Abraham's Circumcision, (and so pass to the next Reason) which is, Abraham received it as a seal of the righteousness of Faith; but none of his seed did receive it as a seal, neither could do, because they could not have the Fatherhood of the Faithful sealed up unto them, it was only Abraham's prerogative; neither was it ever called a seal to any of Abraham's seed; and much more I might say: But I pass briefly to the second Reason, to prove Children not fit subjects to be Baptised; which is,  
Reas. 2. Because all that are Baptised, may, and aught to receive the Lords Supper (unless they be scandalous in their Conversation after Baptism, and that hinder them) but Children may not receive the Lords Supper: Ergo,  
Reas. 3. Thirdly, Because Children are not in Gospel-Covenant, because all that are in Gospel-Covenant need not to be taught to know the Lord, for they all know him from the greatest to the least; but children of seven or eight days old, knows not the Lord, and therefore are to be taught to know him before they be admitted into that Covenant: Again, All that are Members of that Covenant have right to the Ordinances of that Covenant (as my Antagonist saith) but the Lords Supper is an Ordinance of the new Covenant, and yet Infants prohibited from that Ordinance, (as you say;) O wise Priest, where is your understanding got now? surely it is brought to nought, as God hath said, 1 Cor. 1.19, 20, 21, 22, 23, 24, 25, 26, 27, 28.  
Reas. 4. Again, The Fourth Reason why Children may not be Baptised, and so brought into Christ's House, or Vineyard; is, Because Infants are not capable to labour there, and Christ hath none but Laborers there, as you may read, Matth. 20.1, 2, 3, 4. And the Fifth Reason is,  
Reas. 5. Because Infants are not capable to be taught; but such as are Baptised must be first taught; as Matth. 28.18, 19 Mark 16.15, 16. Neither did John, or Christ, or his Apostles, baptise any other but such as had been (before) taught; which if they did, I humbly crave my Antagonist, or any of his Brethren, to prove it: And if he, or they, do prove it, I do profess in the presence of Almighty God (and men) to renounce my Judgement (in this particular) and be of the same Judgement with them, and walk in the same steps: And so to the Sixth and last Reason to prove, that Infants are not fit subjects to be baptised; is,  
Reas. 6. Because they are not capable to confess their sins, nor to know God, nor to believe in his Name, nor to witness a new Birth, by showing the fruits of Regeneration, the which qualifications must appear more or less in all that are fit subjects of Baptism, as I before have proved: And in a word, you (my Antagonist) nor any of your Brethren, were never yet able to prove such a practice warrantable by the Word of God:  
And so I pass to the Grounds and Reasons given by my Antagonist, and others, to prove, That Infants are fit subjects to be baptised: which is, (say they)  
Object. 1. If the Kingdom of Heaven do belong to Infants, than the Ordinances of the Kingdom doth belong unto them; but the Kingdom doth belong unto them; Therefore the Ordinances of the Kingdom doth belong to them.  
Answ. To which I Answer and say, That if the Ordinances of the Kingdom do belong to them (as my Antagonist saith) then is he and the rest of his Brethren in a great evil, in denying them the Lord's Supper; which is (as they say) an Ordinance of the Kingdom; and so they condemn themselves in the things which they know.  
And as for the Kingdom of God, it is taken for several things in Scripture; it is compared to the preaching of the Gospel, as a draw-Net, as to Leven, to a Merchant, and to the Church (sometimes) though very seldom, and to Righteousness, and Joy in the holy Ghost; and it is compared to the state of Glory, or the state of Glory is called by the name of the kingdom of Heaven, or the kingdom of God; and that Infants (as such) have right to everlasting life and glory by the righteousness of Christ, I never did deny; but yet notwithstanding that, they can be accounted of as Members of the Kingdom, in the other sense, that I deny; as first, They are not Members of the new Covenant, and so consequently of the Church; because, as I have already showed, that none are Members thereof, but such as know the Lord, from the least even unto the greatest, and so need no teaching to know the Lord; but Infants know not the Lord, and therefore are not of the new Covenant or Church of Christ: But if you should ask me then how are they saved, and by what Covenant? I should tell you, by that gracious Promise made by God, in Gen. 3. in these words, the seed of the Woman shall break the Serpent's head: and indeed had not man sinned since the Fall, he then should have had no need of Baptism, or any other act of obedience, as a means of his everlasting peace; for Salvation is a free gift of God: but when we come to years of maturity, and the knowledge of God, and then like Adam transgress it, we then have forfeited our happiness; and hence it comes to pass that we have need of Repentance and Baptism to break off our sins, that the forfeit which sin hath laid upon our heavenly inheritance might be removed, and then Salvation be given over full into our lap (as I may say) as at the first; namely, as a free Gift and Repentance; and Baptism is of no use to such as have not sinned against God manifest in Christ, the which Infants have not done, and therefore no need of Baptism, as I (in a former Treatise) have already shown more at large.  
Object. 2. Secondly, The Children of Abraham were to be Circumcised at eight days old, (saith my Antagonist) and therefore why may not the Children of Believers be baptised about that age?  
Answ. To which I Answer and say, That God did command that the Children of Abraham should be Circumcised at eight days old, but hath not commanded the Children of Believers to be Baptised at that age; which if he hath, show the place of Scripture where it is so written, and the Controversy will cease.  
Secondly, Remember that there was far greater reason that Infants should be Circumcised, than Infants now Baptised; because as the first Covenant was a Covenant appertaining to the flesh, with carnal Ordinances; so the seed that was to enjoy it, was a fleshly seed, and were to receive Circumcision upon a fleshly account; namely, that they might be inrighted to dwell in the Land of Canaan in their Father's house, the which without Circumcision they might not do: but there is no such damage liable to the seed of Believers being unbaptised, so as to be cut off from the Nation, or their Father's house; so that as there is not the like command for Believers to baptise their Children, as there was for Circumcision, neither is there the same Reason for it: But that you may see this more at large, read my Book, entitled, Dagons' Downfall, where it is discoursed more at large: only this, know, That such as have Faith, the same are accounted the Children of Abraham, and the only fit subjects to be baptised; for not to Abraham and his seed, through the Law, was the Promise made, of the heavenly inheritance, but to his seed that was by Faith: For as saith the Apostle, Rom. 9.8. The Children of the flesh, are not the Children of God; but in Isaac, (viz. Christ) shall thy seed be called; for ye are all the sons of God by believing in Christ Jesus: for as many as have been baptised unto Christ, have put on Christ; and if ye are Christ's, then are ye Abraham's seed, and heirs, according to Promise: therefore plead not your right to Gospel or Heavenly Enjoyments by virtue of being the Child of a Believer; for if you were the very son of Abraham's body, yet it would not avail any thing upon a Gospel account, as saith John the Baptist to such as would have pleaded their interest in the Gospel Covenant and Privileges, by their being the Children of faithful Abraham; saying, Do not begin to say, you have Abraham to your Father; for without you be of the same Faith (as if he should say) it will avail you nothing: but know, that God is now laying the Axe to the root of the Trees, to cut down those that are unfruitful, and raise up stones, (viz.) the Gentiles, to believe in Christ, and so to be accounted the Children of Abraham through Faith; and know that Repentance, or Faith was never required as an antecedent to Circumcision, as it is required in point of Baptism.  
Again, If it be objected from the words of Paul, That Children are holy, and therefore may be baptised?  
I Answer, That their holiness giveth them not right to Baptism, unless you can show a text of Scripture which commands, that all holy Persons should be Baptised; for it is the Command makes it a Duty, as the want of a Command makes it Will-worship; for we know that Abraham was long in Covenant with God, and Faithful, and yet was not Circumcised till there was a Command given him to do it: And also we find, That Lot was a very righteous, holy man, and yet never was Circumcised at all; so that it is the Command which makes the Practice lawful: and if you have a Command for Infants to be Baptised, or that all holy Persons must be Baptised, produce the Command, and then I shall say it is lawful: but in the mean time, till you can produce a Commandment (or Example for it, by those, whose steps we are to follow) give me leave to call it a Tradition of Man, and Will-worship. Moreover, Take notice that the Holiness spoken by Paul in that place, 1 Cor. 7.13, 14. is Matrimonial Holiness, so that the unbelieving Wife is as Holy (in the sense there spoken, although she be an Infidel) as the Children: for the Text saith, The unbelieving Wife is sanctified; which is no otherwise to be understood, but according to that Holiness, or unholiness, spoken of in Ezra 10.3. And that you may see this also more clearly proved, read my former Treatise, entitled, Zions' Redemption Vindicated.  
And again, If it be Objected out of 1 Cor. 10.1, 2, 3. that Infants were Baptised; because the Text saith, That our Fathers were all baptised to Moses in the Cloud, and Sea.  
My Answer is, That I have also formerly proved, That that Baptism there spoken of, was not water Baptism; and have given the Reasons wherefore it was not, and therefore I shall omit to speak of that here, and shall say no more but this, That it is clear, that they were not Children which were baptised, but the Fathers; for so saith the Text.  
Secondly, They that were baptised, sinned, and fell in the wilderness; which showeth that they were the Fathers, for the Children died not there.  
And Thirdly, They were those that saw the great signs, and believed; which was not the Infants.  
And Fourthly, The Text doth not say, that the Infants were baptised; and if the Conclusion be drawn, That all that passed thorough the Sea were Baptised, and so consequently the Infants: I Answer and say, The word All, means none but the Elders, or Fathers of Families restrictively; for the Text calls them so: or otherwise we may conclude, that their  were Baptised, for they also passed thorough the Sea; but the Text saith it was the Fathers: the which bringeth me to the next Objection; which is, say they,  
Object. 3. In the time of the Law, when the Father of the Family was in Covenant, so was the Children also; and so we may see it to be in the time of the Gospel, by those Houshoulds which were baptised.  
Answ. To which I Answer and say, That those that so think, are much mistaken; for Christ showeth that its clear another matter, for his Coming was to destroy the old Customs of the Law that consisted in implicit carnal shows of Religion; and tells us, that he came not to bring such Peace, but rather a Sword: a Family and a House divided against itself, the Father against the Son, and the Son against the Father; and the Mother and Daughter one against another, and a man's Foes to be those of his own house: So that from hence you may see; that the Father's obedience in Gospel-time, doth not bring the Children to the like Conformity; but sometimes the Children shall rise up against their Parents, and cause them to be put to death.  
But peradventure some will say, What do you think of those several Households that were Baptised in the Primitive time, as the Jailor's Household, and Cornelius', and Lydia's, and the Household of Stephanus; and the like?  
To which I say, That they were not Infants which bore the Name of the Household there, but Believers: and that you may see this, read, Acts 33. & 44, 45, 46. that those of Cornelius Household were all come together to hear the Word of God, and were converted, and spoke with new Tongues, and did magnify God, which could not be Infants.  
Secondly, You may see that the Jailor's Household were such and not Infants; (Acts 16.34.) for the Text saith, that when the Jailor had been Baptised, he brought them (viz. Paul and Silus) into his house, and set Meat before them, and rejoiced, and believed in God, with all his house: From whence we may see, that as the Text saith, that they were all baptised; even so it saith, that his household did Rejoice, and Believe in God; so than all that were baptised, were Believers, and not Infants.  
Thirdly, And the like was said of the household of Lydia, (Acts 16.40.) for saith the Text, They entered into the house of Lydia, and comforted the Brethren, and departed: which shows, That they that were baptised in Lydia's house, were Brethren, which were capable to receive comfort from the Apostles; which also showeth to us that they were not Infants, but Believers.  
And Fourthly, As for the Household of Stephanus, they are said to addict (or give) themselves to the administering unto the Saints, 1 Cor. 16.15. which cannot be understood to be Infants, for they are not capable so to do; take this word by the way, It cannot be proved that there were any Children in either of these Families, nor that any of them were Married Couples; but if it were both granted, yet it would not prove the matter, because the word whole Households, respects the Major part, or the like, and not every indivividial person in the house.  
And so I pass to the next Objection, which is drawn from Matth. 28.18.  
Object. 4. Go preach the Gospel to all Nations, and baptise them; but Infants are part of the Nations, (saith my Antagonist) therefore aught te be baptised.  
Answ. To which I Answer and say, If my Antagonist be not Moon-blind, I am much deceived, for he can see Infants to be part of the Nation when he talketh of Baptism, and not see them part of the Nation so as to be Preached too: What are Infants part of the Nations, and comprehended in that Text, then why preach you not to them; for the Text saith, Preach unto them: methinks your language being so divided, discovereth you to be one of Babel's bvilders, but no more as to that; only this observe, that the word should be read, Go Desciplize all Nations, or make Disciples in all Nations, and Baptise them, as the Greek Word will render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And that was Christ's own practice, to make Disciples, and then Baptise them, as you may read, John 4.1. But your practice is clear contrary, for you first Baptise them, and then make them Disciples, if you can; and so I pass, saying that the word All Nations, sometimes is to be understood the Major part, and sometimes the Lesser and better part, as God promised to Abraham, that in his seed should all the Nations be blessed: which is to be understood not All, or the Major part, but the Lesser and better part; for few there be that be the blessed Ones indeed: And so to the next Objection, which is drawn from Acts 15.  
Object. 5. They would have put a yoke upon the neck of the Disciples: IN SHORT, THEIR MEANING IS, THAT INFANTS ARE DISCIPLES, THAT IS THE THING THEY WOULD PROVE FROM THAT TEXT, IF THEY COULD.  
Answ. To which I Answer, saying; That I shall not trouble the Reader with a large Answer, because I have already Answered this Text (also,) and therefore I shall give a short word to prove that Infants cannot bear the Name Disciple, and so leave it; because it is the Answer to the whole Matter: And now that Children cannot bear the Name Disciple, you may read, Luke 14. which saith, If any deny not himself, and take up his Cross and follow Christ, he cannot be his Disciple: But Infants are not capable so to do; therefore cannot bear the Name of Christ's Disciples: And we know that the word Disciple, is a Scholar; and I pray, can a person be called a Scholar of Christ, till he hath learned of Christ, or is at least capable to learn of him: But an Infant is not a Scholar of Christ, having not learned any thing of him, neither is he at present capable to learn any thing of him; therefore no Disciple: And so I pass to the next Objection; which is,  
Object. 6. Christ saith, Suffer little Children to come unto me; and he put his hands upon them, etc. Mat. 19.14.  
Answ. To which I Answer and say, That although this be the main place which hath been alleged, and made use of by the Priests in their Baby-sprinkling, yet I shall show that this place is much against them if it be well understood; and that you may see it so to be, take notice, that Christ's Disciples which forbade these little Ones to be brought, were such as were the Administrators of Baptism: which showeth, That there was no such practice as to Baptise Infants, because they would not then have forbidden them to be brought.  
And Secondly, That they were not brought to be baptised, is clear, because the Parents brought them not to the Disciples which were the baptizers.  
And Thirdly, It is also clear, that they were not brought to be baptised, because that Christ did for them as their Parents did desire, and yet baptised them not, for he baptised none, but left that work to his Disciples.  
But peradventure some may say, Wherefore were these Children brought to Christ?  
My Answer is, That it was to Cure them of some Disease, or Infirmity, which did accompany them: And if any should ask me what Reason I could give to prove it? I Answer, These Two, or Three, in short:  
The First is, Because he was at that time in the work of Cureing of all manner of Sicknesses; as you may see, Matth. 19.1, 2, 3.  
And Secondly, His Way or Method in Curing, was, by putting his hands upon those that had infirmity, as is clear from many Scriptures; but I shall cite but one Text at present (because I study brevity) which is, Luke 4.40. in these words, Now when the Sun was setting, all they that had any sick with divers Diseases, brought them unto him, and he laid his Hands on every of them, and healed them: And for this end, they brought little Children that he might put his Hands upon them also; but his Disciples (fearing their Master would be troubled with their crying, and the like) forbade them, (but Children being part of those whom Christ Redeemed, he had as great love to them, as to the Men and Women) and said, Suffer them to come, and do not hinder them: and giveth a weighty Reason why he was willing to do them good; because, saith he, of such is the kingdom of God; therefore hinder them not of any benefit that may conduce to their good, or ease.  
So then in the First place you see that Christ was at that time about the work of Healing.  
And Secondly, His Way in Healing, was by putting his Hands upon them whom he Healed.  
And Thirdly, They brought the Children to him that he might put his Hands on them also.  
And Fourthly, and Lastly, Christ did convey a blessing unto them, by doing that to them for which they were brought, and yet baptised them not (as before said) and that it was Healing of their Body, and not any spiritual thing, is clear; for as they were not capable to receive a spiritual blessing, so there was no eminent need of it, for they had right to the kingdom of God before, which is the greatest blessing of all blessings. Add this, That in all likelihood their Parents did not mind to get for themselves spiritual blessings, and much less for their Children; for if they had minded that so much as they should have done, they would have followed Christ, and so have been of the Number of his Disciples; but they were not his Disciples, for his Disciples forbade them; and indeed many did follow Christ which minded no spiritual good, but temporal only, as some to receive Cure for their infirmities, (for he went about doing good) and some followed him because they eat of the Loaves, and were filled, Joh. 6.26. And thus much as to that Objection; Their Parents neither brought them to be Baptised, neither did Christ Baptise them, yet did do for them the same for which they were brought: And so I pass to the next Objection; which is,  
Object. 7. Circumcision (say they) was a Type of Baptism, and Baptism came in the room and place of it.  
Answ. To which I Answer, that neither of the Assertions are true: As First, Circumcision was never a Type of Baptism, but was a Type of the Circumcision of the heart, as Rom. 2. and two last verses; and as the Circumcision of the flesh did denote persons heirs to the temporal Land of Canaan, so the Circumcision of the heart (viz. the vail of Ignorance and unbelief being taken away) doth entitle Persons as heirs of that heavenly Land:  
And Secondly, That Baptism came not in the room, or place of Circumcision, is plain; Because it is impossible for one thing to be said to stand in the room and place of another, until the first is taken away; but Circumcision and Baptism was practised both together for several years, and therefore one could not come in the room and place of the other: And so I pass to the next false, or supposed, ground of Infant's Baptism; which is,  
Object. 8. There never was but one Covenant (saith my Antagonist) since the Fall, and Children were in that Covenant, and never cast out, and therefore are to be baptised.  
Answ. And first, that there was two Covenants made with Abraham, is clear; one in Gen. 12. and the other in Gen. 17. And that God might make it plain, that he did make two several Covenants with Abraham, he sets it forth by his Wife and Bondwoman, and the two Seeds, by their two Seeds; as saith the Apostle, Gal. 4.22. it is written, That Abraham had two Sons, one by a Bondwoman, and the other by the Freewoman; (and saith the Apostle) These are the TWO Covenants: And also saith, (in vers. 30.) Cast out the Bondwoman, and her Son: From whence we take notice, that one Covenant, viz. the fleshly one, and her seed, was to be cast out, to give place to the spiritual one, and her Seed; which showeth, That there is two Covenants: And now that these are two in substance, as well as in Administrations; we may see the Apostle makes distinction between the Covenant and the Ordinances, or the Administrations of the Covenant; saying, Verily, the first Covenant had Ordinances of divine service, and a worldly sanctuary, etc. And the Apostle further saith, That the Administrations of the second Covenant was far better, it being spiritual Administrations, and the other carnal: but because I have spoken before of this also, I shall be brief; saying, That carnal administrations cannot be the administrations of a spiritual Covenant: For (as it is said in another sense) a good Tree cannot bring forth evil fruit; but the administrations of the Covenant was faulty and carnal by your own grant, how then could it be a spiritual Covenant? but that Covenant, and Administrations, and Seed was carnal and faulty, and must be cast out, is clear; for the Scripture is plain, Cast out the Bondwoman (viz. the first Covenant) and her Seed, and touch not her Ordinances or Administrations, for they are carnal, and were but shadows of good things to come.  
But saith my Antagonist, I can prove that there is Five Covenants as well as you can prove that there is Two; as one with Noah, and one with Abraham, and one with David, and the like.  
I Answer, That was but a speaking over again, or making known his Covenant to these several men; but that I may try you, I pray resolve where the Scripture is written, that saith there is Five Covenants, or Three: the Scripture saith plainly, that there is Two, as a New, and an Old Covenant; a better, and a worse; a first, and a second; one faulty, and one perfect: but the Scripture no where saith that there is Five, nay or Three; so than you are seen and found to be at a loss. And because I have showed formerly what these Two Covenants are, I pass; only take notice of an Objection in this particular; which is, (say you)  
Object. If the first Covenant was but an earthly one, with earthly blessings, what so great a hurt was it for the Jews to be cut off, and we Gentiles to be grafted in; and what is all our blessings temporal, for we are grafted into that stock from whence they were cut off away; say you.  
Answ. To which I Answer and say, That methinks here you show yourself to be subtle or very simple; which of them (you are guilty of in this case) I shall not determine: but by your flourishing it appears to be simplicity; for Solomon saith, That a Fool rages and is confident: But did you indeed dream, that the stock from whence the Jews was cut, was any of the Covenants, no such thing surely; but the stock was Abraham: that is to say, The Axe was laid to the root of the Trees, to cut those off that had not Faith, and to raise up another seed to Abraham, as John the Baptist (nay, also as the Prophet before) had said, and so did of stones (as it were, viz. the Gentiles) raise up Children to Abraham, for he was the stock, and not the Covenant, as you blindly did conceive; for as Ishmael was cut off from Abraham's house, so was Hagar also, and Isaac was placed with Sarah in her room; for so soon as Sarah had brought forth Seed to Abraham, than Ishmael and Hagar must go both packing together, and Sarah and Isaac must only live with Abraham; These are the Two Covenants: go learn what it means, that you may distinguish (better) between Stock and Covenant another time: And so I pass to the next and last Objection, which at present I shall make use of; which is,  
Object. 9 Although there be no plain Precept, or Example, for Infant's Baptism, yet it is not where forbidden that Infants should be baptised, (say you;) And there is no Command, nor Example, for women's eating of the Lord's Supper, and yet is lawful having good consequence leading thereunto.  
Answ. To which I Answer, And first to the First; Although it be not forbidden (in so many words) saying, Thou shalt not Baptise thy Children; yet it is virtually prohibited in the words written by St. Paul, in Col. 2.21, 22. and many other places, it being an Invention of Man, and not from an Appointment of God, as I before have showed: For consider, that there is many things that men practise, pretending service to God, which is not where forbidden in so many words, and yet is man's Tradition, and Vain: I shall only mention Two or Three at present as your former practice, (viz.) The sign of the Cross in Baptism, and your Surplices, and such vain Fangles; And also the present Practices of the Church of Rome, which Baptise their Books, and Bells, and use Cream, Salt, and Spittle, and several such foolish Ceremonies in Baptism, and in their other kinds of Worship, such vain Traditions: And will any wise man account this to be a warrantable Worship and Service to God (although it be their ancient practice) surely no: yet notwithstanding, if you look into the Scriptures, there is no Text that saith, Thou shalt not sign with the Cross, or use Surplices, or baptise Books, or Bells, or use Cream, or Salt, or Spittle, in baptism; there 〈◊〉 no Text that saith in so many words, thou shalt not do any of these things, only a general prohibition, which comprehendeth all these particulars, and many more, Touch not, Taste not, Handle not the Traditions of men; the which either of these are as well as Infant's Baptism, and therefore must not be meddled with: The sum of all is this,  
First, That there is many things used amongst the Sons of Men, pretending Worship to God, which is abomination unto the Lord; and yet no text of Scripture forbidding in so many words; saying, Thou shalt not do so.  
And Secondly, Whereas it hath been affirmed, That there is no Example, or Command, for Women to Eat the Lords Supper: It's false; for there is a plain Precept, 1 Cor. 11.28. in these words, Let a man examine himself, and so let him eat; which is Preceptory: that is, He must examine himself, and so he must eat: The word (LET) is preceptory.  
Object. But if it be Objected, that the Text saith, Let a Man Examine himself, and let a Man eat.  
Answ. I Answer, It is read in the Greek, Let a Man, or Woman, examine themselves; See 1 Cor. 11.28. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a Woman as well as a Man; and thus the Woman is to be (understood) employed in many places (although not mentioned in our Translation) as well as the man: And so it is said, Gen. 5.2. That God made them Male and Female, and blessed them, and called THEIR name Adam: And thus you may see that God hath not left us to be guided by blind Consequences, but hath left us a plain Rule, And as many as walk according to it, Peace be unto them, and Mercy upon all the Israel of God: So then there being many things practised pretending Worshipping of God, and are vain, and yet not forbidden in so many words, Thou shalt not do it: So that these may see themselves Answered, which hopes that Infant's Baptism may be lawful, because the Scripture no where saith, Thou shalt not Baptise thy Children; neither is it any where, Thou shalt not Baptise thy Books, and Bells; and yet to do it, is to practise a Tradition of Man, in the Service of God, and unlawful: And thus I pass from this Objection, and also from this Subject of Discourse, and come to the next; which is that of Original Sin.    

Some Objections ANSWERED, TOUCHING Original Sinne.  
AS touching Original Sin, there hath been a great Controversy, Whether it made Adam, and his Posterity, guilty and liable to the Second Death, or to the First only, or to both? And it being the main Controversy between me and my Antagonist; I thought good to give my Opinion further upon it, and to Answer such Objections as are offered by my Adversary, and possibly some others, as time will admit of; and my Way or Method to make the Matter plain, shall be by laying down this Position; which is,  

Position 1. That the Sin which Adam committed in Paradise, did not make him (and his) guilty of, and liable to the Second Death.  
Which I shall prove by several plain and evident Reasons drawn from the Scriptures; but before I speak unto it, be informed what I mean by the second Death, and that is the Lake which burneth with Fire and Brimstone, which the Scripture calls the second Death, Revel. 20.14. for I do believe that the Wages of Sin is Death; but as there is a twofold Covenant, so there is a twofold death, viz. a first, and second Death: And that sin in Paradise made Adam (and his) guilty of the first Death; but sin against God, manifest in Christ, makes man guilty and liable to the second death: And so I come to the Reasons, to prove, That Adam's sin in Paradise, did not make him (and his) guilty of, and liable to the second Death: And so to the First Reason; which is,  
Reas. 1. Because God did neither threaten the second death, neither did he pronounce a second death, (or any thing of that nature) in the Sentence; but the first death only with sorrow, labour, and such like things, as the punishment due to that sin: And first we may read the threatening, Gen. 2.17. in these words, But of the Tree of Knowledge, of Good and Evil, thou shalt not eat of it; for in the day thou eatest thereof, thou shalt surely die, or, in dying, thou shalt die: Well for all this threatening Adam did eat, and thereby did transgress God's Law, whereupon God goeth on to pass sentence upon Adam according to what he threatened to bring upon him if he did eat (and transgress his Law) and his sentence showeth what death it was that he threatened, which was the first death only; and not so much as one tittle intimated of the second death in the sentence, as you may read, Chap. 3.17, 18. in these words, And unto Adam he said, Because thou hast harkened unto the voice of thy Wife, and hast eat of the Tree whereof I commanded thee saying, Thou shalt not eat of it: Cursed is the ground for thy sake, Thorns and Thistles shall it bring forth unto thee: in the sweat of thy face shalt thou eat bread till thou return to the ground, for out of it was thou taken; Dust thou art, and to dust thou shalt return: From whence we may see that there is not so much as a tittle of a second death, but only the first death; Dust thou art, and to dust thou shalt return; that was to be the end of all.  
Object. But it is Objected and said, That the death mentioned in the threatening, must be understood a death of the Soul for ever, or a second death, because Adam died not in his body, or the bodily death that day which he sinned, but lived many days afterwards.  
Answ. In Answer to this Objection, Consider these two things: The First is, That one day with the Lord is as a thousand years, and a thousand years as one day, 2 Pet. 3.8. And Adam lived not a thousand years, (nor no man ever did) and therefore Adam upon God's account, died the same day, which day in God's account is a thousand years, which no man (as before said) ever attained to; and so died, according to what God threatened within the compass or time of the Day, In the day that thou eatest thereof, thou shalt surely die.  
And Secondly, God that seethe all things at once, and calls things that shall be, as if they were, saw Adam dead the same hour that he sinned, and he was as really dead in God's account, as Christ was a Lamb slain from the foundation of the world, or as Abrabam, Isaac, and Jacob, living in a state of Resurrection when God appeared to Moses in the bush, Matth. 22.30, 31, 32. And thus much briefly to the first Objection; the second is,  
Object. 2. What is meant by the Hebrew word (saith my Antagonist) in dying, thou shalt die?  
Answ. To which I Answer and say, That so soon as Adam had sinned, he was mortalized, and in a dying condition, never continuing in one stay, but in the midst of life subject to drop into the dust, and so in being in a dying condition till he did return to dust; it was said, in dying he should die; that is, he should be dying till he was dead: and this is meant by the word, in dying thou shalt die: And so I pass to the second Reason, to prove, That Adam's sin did not make him guilty of, nor liable to the second Death; which is,  
Reas. 2. Because Adam had no second life promised (neither had he need of it) while he stood in his Innocency; and only a second life presupposeth a second death; for a man cannot lose more than he hath to lose, which was but only one life, for the other came by Jesus Christ, who did by death abolish death, and brought life and immortality to light; to which add this, That if Christ had not died, and also risen from the dead, there had been no Resurrection, and then having no second life, there had been no second death, for as by Man came Death, so by Man came the Resurrection from the Dead: So than it was Gods love to give man life, and put him into that happy condition in Paradise, but it was man's sin that brought death, and a deprivation from that happy estate and condition, it was Gods renewed love and unsearchable wisdom and mercy, to bring man out of that Condition by a Resurrection from the Dead to a second life and happy estate; but it is man's unsufferable perpetual wickedness, which brings upon him the second death; for this is THE condemnation that Light is come into the world, and men love darkness rather than light, Joh. 3. And thus we see that there was not second life in Paradise to be lost, and therefore that sin purchased not the second death. And so I pass to the Third Reason, to prove, That Adam's sin did not make him guilty of the second death; which is,  
Reas. 3. Thirdly, Because if Adam had been guilty of the second death, and that was the death intended, where it is said, in dying thou shalt die; then God's Justice had not been satisfied unless Adam had died the second death, (and all that were made guilty by that sin;) but none did die the second death for that sin committed in Paradise; although the first death, or a change, (which is as death) passeth upon the Righteous, as well as the Wicked; and that if they had been made guilty of the second death, they should also have died the second death, is, because the Scripture saith, That God will by no means clear the guilty, Exod. 34.7. But if God did send Christ to take away the second death, so, that many taste it not, and none taste it for that sin committed in Paradise, Rom. 5.18. then, God did use a means to clear the guilty, and so his word is Yea and Nay, and not Yea and Amen; but it being the guilt of the first death, God spares not his own precious Ones; but we must needs die, and be as water spilt upon the ground, which cannot be gathered; neither doth God respect the Person of any man, yet he hath used a means that his banished shall not be for ever expelled from him, 2 Sam. 14.14. and in this sense man must die for that sin, and so Justice satisfied, and so gives way to Mercy: And thus I pass to the Fourth Reason, to prove, That the sin committed in Paradise, made not Adam guilty and liable to the second death; which is,  
Reas. 4. Fourthly, Because it argues a change in God in what he hath absolutely Decreed; for God did absolutely decree, That if Adam did eat, that he should surely die; and Adam did eat: Therefore if that death that God threatened to inflict upon Adam were the second death, (as some say) than God changeth in what he did absolutely Decree; for Adam and his, are not damned for that sin, as is clear from many texts of Scripture, as Rom. 5. etc. Add this also, It makes God to be a Liar, and the Devil to speak the Truth, which were blasphemy to assert: for as God said, That if Adam eat, he should die; so the Devil said, They should not die: now if this be the second Death, there mentioned, and Adam not die that death, and yet did eat, judge who it was that spoke the Truth; but it being the first death that God intended in that place, God's Word was fulfilled, Adam did so die; and so God's Word was true, and the Devil was a liar from the beginning: But saith my Antagonist, God may alter in his threaten, as in Nineveh, and Hezekiah, and the like; but my Antagonist knows well that I have given him such an Answer unto it, that he is not able to Answer; time will not suffer me hear to repeat it; read my former Book: only this in short, Consider that before God sent Jonah to Nineveh, to proclaim forty days and Nineveh shall be destroyed; he did decree and declare it, That in what instant he spoke, as touching the destroying of a People, if they did repent, than he also would repent of the evil that he said he would bring upon them, Jer. 18. but Nineveh did repent, and proclaim a Fast, and therefore God was engaged, according to his Word, not to destroy them; but the case was not so with Adam: And also Hezekiah did repent, and humbled himself with mourning; and so God was constrained to hear, and answer his desire, according to his Word. Hence he had Mercy on the House of Ahab, when he humbled himself; yet God changeth not in what he hath Decreed, but doth Decree to alter the Dispensation of Mercy and Justice, according to his Creatures actings: And thus I leave the Objection, having Answered it before, and also the Reason; and come now to the Fifth Reason, to prove, That Adam's sin did not make him guilty of, or liable to the second death; which is,  
Reas. 5. Fifthly, Because Adam was but a natural man, and had but a natural life, and yet should have lived for ever, by eating of the Tree of Life, had he not sinned; but when he had sinned, and thereby deprived himself of the Tree of Life, than (in respect of Mortality) he had no prehemenence above the Beast of the field, Eccles. 3.18, 19, 20. And that he was but a natural man, read 1 Cor. 15.44, 45. Moreover know, (as aforesaid) That there was no Promise of a second life, till after the Fall; and therefore God could not threaten man with the loss of that which he had not given, or promised to give unto him; and therefore that sin in Paradise could not make Adam guilty of the second death, because he never had a second life, or a promise of it in the state of Innocency; neither sinned he against the new Covenant, or God manifest in Christ, which brought the second life, and therefore not guilty of the second death: And so I pass to the Sixth and last Reason, to prove, That Adam's sin made him not guilty of the second death, neither was that death intended by God, either in the threatening, or in the sentence.  
Reas, 6. Sixthly, and Lastly, Because that death which entered into the world by Adam's sin, passed and reigned over all men from Adam to Moses, Rom. 5.12, 13, 14. in which time lived Abraham, Isaac, and Jacob, and Noah, and Lot, and several others; over whom the second death had no power: and yet that death which Adam purchased by his sin, passed upon all men, and also reigned over them; which showeth, That the wages of Adam's sin in Paradise, was but the first death; for that death Abraham, Isaac, and Jacob, and the rest, tasted of; and so it reigned from Adam to Moses, over them that had not sinned after the similitude of Adam's transgression, that is against a prescript Law upon penalty of death, which proveth, That it was Adam's sin (and we in him) which brought that first death upon us; but as for the second death, it reigned not over those holy men that lived between Adam and Moses; neither doth it pass or reign over any, till after the Resurrection, and the eternal Judgement; for THAN shall the Wicked be cast into the Lake of Fire, which is the second Death, Rev. 20.12, 13, 14. So then that Death which entered into the World for Adam's sin, the which all tasted of from Adam to Moses, is seen to be no other death, but what God threatened and pronounced in the sentence; namely, Dust thou art, and to Dust thou shalt return; even the first death: And thus I pass to the Answer of some few Objections offered by my Antagonist; And the first is a Quotation, Romans 5.16. with Chap. 8.1.  
Object. 1. The offence of one sin came upon all to Condemnation; (i.e.) Damnation; compared with Rom. 8.1.  
Answ. This Quotation hath been already Answered; yet I shall speak a few words to it in this place; which is, That the word Condemnation is used for the first death, as well as for the second; as in Luke 23.40. And it is used indefinitely in Rom. 8.1. There is therefore no Condemnation to them that are in Christ Jesus: it may be read, there is therefore no death to them that are in Christ Jesus.  
But you will say, Yea, the Righteous do die the first death.  
But if you take notice, Paul is showing in that place, that Christ delivereth from that body of death, and in Christ we have victory, and shall conquer the grave; and so in that sense, there is no death to the Righteous: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being an adverb, is undeclined; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the same, only it being declined, may be read Judgement, or Punishment, or Death; and you do only say the words differ, but give no Reason worth a fig to prove it; only you say, that one sin was against Man, and the other against God: your meaning is, The Malefactor's sin was only against Man, and adam's against God. But I pray be serious; do you not think that the Malefactor sinned against God? Or is not Murder, or Stealing, or the like, a sin against God? What means this Discourse, if it argue not gross ignorance, I am very much mistaken in my Judgement: But looking a little forth, I find you citing an old Argument of Mr. Perkins'; which is,  
That sin that is committed against an infinite God, deserveth an infinite punishment; but Adam's sin was such; Ergo, Where art thou Hammon, saith my Antagonist?  
To which I Answer and say, That it is not our Question what Adam's sin deserved, but what the punishment was, which God was pleased to inflict upon Adam for that transgression, the which I before have proved to be but the first death, and such like punishment: And also I do say, and have said, That Adam's sin was so great that it caused him to lose all that God gave him, and to lay his honour in the dust, and yet notwithstanding, it made him no more guilty of the second death, than the Beasts which touched the Mountain (and therein offended God) and must be thrust thorough with a Dart, and yet lost no more than what it had to lose, Heb. 12.20. And if I should deny your Major Proposition, you would be troubled to prove it, because Mr. Perkins hath not done it already for you: And whereas you ask, (by way of a jeer,) Where I am? I could tell you, That I may be found (through Mercy) at my Native place; although as for your part, if I should ask where you are, (as in reference to either your Judgement or Habitation) men know not, and it is possible, you care not (they should know) where you are to be found; but this by degression: I pass, and come to the Third Objection; which is, say you,  
Object. 3. If Adam brought but a temporal death on men, than Christ died but a temporal death to satisfy God.  
Answ. That Christ did not die the second death; that is to say, Christ did not suffer in the Lake of Fire and Brimstone, is clear; for if he had, he had been irrecoverable: Take notice, that there is a great gulf fixed, so that those that once come into that place (take heed) cannot go thence any more: Fie, fie, what did Christ suffer in Hell with the Devil and Damned spirits! No surely, although your Creed have taught you so to believe: And whereas you say, That Christ was made a Curse for us; it is acknowledged that he was hanged upon a Tree; and cursed is every one that hangeth upon a tree: But I hope that it is but a temporal curse; for otherwise, there be many of the Saints that have so suffered, and then are in a cursed estate, and condition, if your opinion be true; but it is not.  
And whereas you say, That my Opinion makes Children but a little beholding to Christ; for if he had not come, they had died but a temporal death, and so they do still.  
To which I Answer and say, It is true, that if Christ had not come, they had died but a temporal death (for that sin committed in Paradise) and also that they do die a temporal death notwithstanding, and yet your Conclusion false; for Christ is very beneficial to them notwithstanding; so that if I had the tongue of men and Angels, I could not express it as I should do: Time is precious, take this in short, That Christ brings them to a resurrection, and brings all the glory that is spoken of in the Scripture, to be there portion at the other side of the grave; I could be very large, but I must speak now by figures (as we say) and not by words at length, and leave you and the Reader to enlarge it in your understanding: And for as much as you desire me to inform you what should have become of the soul of man; I shall show you my opinion about it, and the grounds and reasons from the Scripture, and if I be mistaken in it, I hope some sympathyzing tender heart will be as ready to inform me better in it, as the captious Spirit will be to cavil at it; and I hope I shall receive such information with humility of mind, and thankfulness of heart; and so I pass to the Subject of Discourse, namely, Man's Mortality.    

A DISCOURSE Touching the Mortality of the Soul.  
IN order to the clearing up of this Subject of Discourse, I shall lay down this Position; which is,  
That man by sin, made himself wholly mortal.  
So that when God shall take away his breath, which is from the time of death till the time of Resurrection, he is no more than what he was before; God breathed into him the breath of life, which was but dust, and also to dust he doth return; and the word Soul, is used for illustration sake, and very large in its acceptation in Scripture, sometimes to be understood one thing, & sometimes another; & that no man living can say of any one thing, this is the soul, and this is not; but the whole individual man is taken for the soul; and where there is spoken of soul and body, there is no more difference than there is between Spirit and breath, only it is spoken by way of illustration; and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify several things, as the Mind, Will, Soul, Delight, Pleasure, Affection, Disposition, Fantasy, Life, Breath, Wind, Blast, Wrath, Anger, Memory, Thought, Stomach, Courage, Advice, Opinion, Heart, Witt, Stoutness, Willingness, Promptness, or Readiness of Mind, also Sleep, and also Man: these many significations, and more is derived from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we read in our Translation, Soul. But leaving these things, I shall come suddenly to the Reasons, and then answer some Objections; but first see some Scriptures which proveth that Man is wholly mortal; and first see the words of the Wise man, Eccles. 3.19, 20. in these words; For what befalleth the sons of men befalleth Beasts, even one thing befalleth them, as the one dyeth so dyeth the other, yea they have all one breath, so that man hath no pre-eminence above a beast, for all is vanity, all go to one place, all are of the dust, and return to dust again; Agreeable to the Word of the Lord, Gen. 3. Dust thou art, and to dust thou shalt return; and this is also further amplified, by John 4.7, 8, 9, 10, 11, 12. in these words, For there is hope of a tree if he be cut down that it will sprout again, and the tender branches thereof, will not cease, though the root thereof wax old in the ground, and the stock thereof die in the earth, yet thorough the descent of water, it will bud and bring forth branches like a plant; but man dyeth and wasteth away, ye man giveth up the Ghost, and where is he? as the waters fall from the Sea, and the floods decay and dry up, so man lieth down; for we must needs die and be as water spilt upon the ground, that cannot be gathered; neither doth God respect the person of any man, yet he hath used a means, that his banished shall not be for ever expelled from him. From whence we may see, that the estate of man is compared to the floods that are dried up; that is, become as it were nothing, and is so to remain until the resurrection, for by sin and death we are banished from the Lord, yet he hath used a means, namely, to bring us forth again at the Resurrection, that his banished should not be for ever kept from him; but if the righteous go to heaven so soon as they die, how are they banished from him? and become as water spilt upon the ground? For what man is he that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave? Selah, Psal. 89.48. 2 Sam. 14.14. No he cannot deliver his soul from the hand of the grave, when God sets his heart to look upon man, as you may see, Job 34.14, 15. in these words, If he set his heart upon man, if he gather unto himself his spirit and, his breath all flesh shall perish together, and man shall again return unto dust. From these words we see all flesh is to perish; and man is flesh, (yea the whole man) for, that which is born of flesh is flesh: now the soul of man is born of flesh, and if it be not spirit, it must die; and the Apostle saith, that the first man (meaning the whole man) was earth, earthy, and as is the earthy, so are they that are earthy; howbeit, it was not first that which was spiritual, but that which was natural, and then that which was spiritual; speaking there of the man Adam, and the man Christ, affirming that the first Adam was an earthly natural man, and the second Adam, (viz. Christ) was a heavenly spiritual man; so than the first man thorough his sin made himself mortal, even the whole man: there is a multitude of Scriptures that proveth this thing, but time being very precious with me, I cannot at this time set them in order before thee, but shall pass to some few Reasons, to prove man wholly mortal; and the first is,  
Reas. 1. First because Christ died soul and body, to purchase our souls and bodies from the grave; and if Christ's soul died, it was really to that end that our souls might not lie in the grave, and if we had died only in body, than Christ had died only in body, but the whole man being mortal and returned to dust; Christ also poured out his soul to death, and made his soul an offering for sin, as saith the Prophet, Isa. 53.10. When thou shalt make his soul an offering for sin; he shall see his seed, (mark that) he shall prolong his days, and the pleasure of the Lord shall prosper in his hand, 12. Because he hath poured out his soul to death, and he was numbered with the strangers, and he bore the sins of many, etc. From hence we see, that Christ's SOUL died, that ours might live again, and not be left in the grave; which proveth that our souls are mortal and die; and so I pass to the second reason to prove, That the whole man is mortal; which is;  
Reas. 2. Secondly, because if man's body be mortal, and that die, and his soul immortal & that live, than man hath two lives, & two distinct Being's, which is not; for if there be two distinct lives, and two distinct Being's, then Adam was two distinct Creatures; and than it cannot be said, that as by the offence of ONE, Judgement came upon all men to condemnation, for Adam upon that account was TWO distinct beings, having two distinct lives; but man having but one life, the whole man must be mortal, or the whole man immortal, and that the whole man is mortal, the Scriptures and our experience doth witness.  
Reas. 3. Again Thirdly, Because otherwise Christ had done Lazarus wrong by raising him from the dead, for if his Soul had been in Heaven four days, and then Christ fetched it from thence, it was so far from an act of love (to him whom Christ so well loved) that it was great prejudice; and also I strange that Lazarus did not mention one tittle of the glory of Heaven, if he had been there the four days that he was dead; but I remember that the Apostle saith, That David is not yet ascended into Heaven: but if Souls departed are there, he also would have been there, and Christ would not have brought Lazarus from thence, But no man hath ascended yet to Heaven, but he that came down from Heaven, even the Son of man which is in Heaven, John 3. And so I pass to the Fourth Reason: which is,  
Reas. 4. Because the Scripture saith, that immortality only dwelleth in Christ; but if every man have an immortal Soul dwelling in him, than immortality dwelleth in every man: but the Scripture denieth that, and saith, that immortality dwelleth in none but in Christ, or only in Christ, which is one and the same; and that you may see this proved to you, read 1 Tim. 6.16. in these words, v. 15. Which in his times shall show who is the blessed and only Potentate, the KING of KINGS, and LORD of LORDS, who ONLY hath immortality dwelling in the light, that no man can approach unto; so then, immortality dwelleth only in Christ, and the glory of man is as the flour of grass, for they die, and in the same day their thoughts perish; which showeth that man is wholly mortal; and so I pass to the Fifth Reason: which is,  
Reas. 5. Because the Scripture saith, Gen. 7.23. That every living substance, was destroyed (in the flood) in which was the breath of life, (save Noah, and those that were with him in the Ark) and then if the Soul have life, or be a living substance, it was destroyed, as Joshua destroyed every living Soul with the edge of the Sword, Josh. 11. The conclusion is this; that which may be destroyed is mortal; but the Soul may be destroyed, and therefore mortal.  
Reas. 6. Again Sixtly, Because that which is the mortal part of man bears the name living Soul: which showeth, that the whole man is mortal, for the Scripture saith, That God made man out of the dust of the earth, and breathed upon him the breath of life, and he BECAME a living soul; (mark) it was not a living Soul inferred into him, but by being breathed upon, the man that was made of the dust of the earth, BECAME a living soul, (mark the word BECAME a living soul) now it was not the breath that became a living Soul, but it was the man which became a living soul: and if the breath be not that which is called the living soul, what is man when his breath returns to God that gave it? surely it is a dead lump; and when Paul speaks of mortality, and immortality, he argues mortality from the very word LIVING SOLDIER, saying, The first man was made a LIVING SOUL, and the second Adam a quickening Spirit; the first man was of the earth earthy, and so forth: These things considered, showeth that the LIVING SOUL (viz. the first man) was mortal, and the quickening Spirit (viz. the Second man Christ Jesus) was he that only had immortality dwelled in him; so then, if mortality be attributed to that which is called the LIVING SOUL, than it is plain that the whole man is mortal; and so I pass to the Seventh Reason: which is,  
Reason 7. Because if the Soul die not, than it abideth alone, and is unfruitful, for it is not quickened unless it die, as saith the Apostle, and if it die not, then is not Christ the first fruits of it, for Christ is only the first fruits of them that sleep; and indeed it was no argument of weight that Christ used to the Saducees, to prove the Resurrection, if the soul die not, for he saith, God is not the God of the dead, but of the living, for all live to him; or in his account, meaning by a Resurrection: but if the Soul die not for a time, how could Christ have used the words, all live to him, to prove a Resurrection: for if it had been so that the soul died not, than they might have said, it is true, their souls live to God, and so it had been no argument at all to prove the Resurrection; but Christ bringeth it to prove the Resurrection, implying, that there is no other living to God after this life is ended, but in a Resurrection; which brings me to the Eight and last Reason to prove Man wholly mortal; which is,  
Reas. 8. Because as those that go to the Grave cannot praise God, so all our glory in the enjoyment of our inheritance is promised to us, that we shall receive it at the Revelation of Christ: or that God will reward us at the Resurrection of the Just: and that was the main comfort of the godly in the time of their afflictions, as Heb. 11.35. 2 Thes. 1.7, 8, 9 1 Pet. 1.8, 9, 10. And it was Paul's comfort at his death, saying, Henceforth is laid up for me a Crown of Righteousness, which God the righteous Judge will give to me AT THAT DAY; not before, take notice there is a time limited. For the hour is coming that all that are in the graves shall come forth; and then those that are wise shall shine as the firmament; add this, that if the dead rise not, than such as are fallen asleep in Christ are perished, and the Saints of all men most miserable; but if there be such a thing as a soul of the righteous which goeth to God; how can it be, that if the dead rise not, that the Saints of all men are the most miserable, for they are in felicity whether the body rise yea or nay? moreover, doubtless this opinion of the soul being immortal, hath begot all these vain errors, as prayer over the dead, and Purgatory, for that is the received opinion, that men be not in their full joy, or torment till the Resurrection; and some are so bold as to deny the Resurrection by reason of this conceit; and I could show, that the Heathen in chief have been the authors of this Opinion; but there be many things that I am fain to omit because of time, and offer that only which is drawn from Scripture; and thus having briefly given you these few Reasons, in the next place I shall instance that which men call the Soul, and show that that is mortal, omitting the Opinion of the Stoic, and Democritus, and Plato, and the like; I shall speak somewhat of the received Opinion what the Soul is: and that is,  
Some say it is the Understanding part of Man; the which if so, than all are born without Souls, and many never have any; First, That Children have not understanding at the time of their Birth, I think all will grant if the Scripture did not prove it; and also that there be many that never have understanding, but are natural fools; and therefore if the Understanding part of Man be the Soul, than those that have no understanding have no Soul, and they that have a Soul, if understanding be the Soul, it dieth with the man, for in the same day their thoughts perish, and the dead understand not, Eccles. 9.5. And if the faculties of man be understood to be the Soul, than it is easy to prove them Temperatures and Mortal, because they are subject to increase and diminish as the Creator is disposed; and madness (that may happen to man by some obstruction in the body) quite mollifieth them; so than these things considered, we may see that the whole man is mortal; time would fail me to write the particular things appertaining to this subject of Discourse, and therefore I shall pass to the answer of some few Objections, which may comprehend the whole; but by the way give me leave to show you a glimpse of what the Scripture calls the Soul, in which you may see how many things bear the name of Soul in Scripture; and first it is taken for God, Heb. 10.28. it is taken for the heart, 1 Sam. 18.1. for the eyes, Jer. 13.17. for the head, Psalm 16.10. for the stomach, Prov. 27.7. for hunger, Prov. 6.30. for the whole man, Leu. 7.20. Acts 7.14. Rom. 13.1. These, and many more in Scripture is called by the name of Soul; but I come now to the Objections; which is,  
Object. 1. Fear not him that can kill the body, but cannot kill the Soul, Mat. 10.28. implying that there is a soul which cannot be killed.  
Answ. This is the most material Text that I know of to that purpose: but Luke which is the most exact Writer, hath recorded it thus, Luke 12.4, 5. And I say unto you my friends, be not afraid of them that can kill the body, and afterwards have no more that they can do; but fear him which after he hath killed, hath power to cast into hell, yea I say unto you fear him; which showeth to us, man can only destroy the body which is mortal, and must die; but God can destroy both the body which is mortal, and also cast the whole man into hell when it is immortal after the Resurrection, and so he above all is to be feared: and that this in short is the meaning of the words, is evident, because the soul hath been killed by man, Josh. 10.35. but after the Resurrection none can destroy it but God; and so I pass to the next Objection; which is,  
Object. 2. In Phil. 1.23, 24. For I am in a straight betwixt two, having a desire to departed and be with Christ, which is far better.  
Answ. To which I answer and say, That this text doth not contradict the state of Man's Mortality, because there is no time to the dead; that is to say, that the time between Adam's death and his Resurrection, will be to him but as the twinkling of an eye; so that as there was no time to us from the creation to our birth, so when we shall return to dust, (from whence we were taken, and become like water spilt upon the ground) there will be no time also to us, till the time of the resurrection; for there is no remembrance amongst the dead, as saith the Scripture; so then Paul might say, that he did desire to be dissolved and to be with Christ; for the next thing to Death is the Resurrection, (and glory for the godly) which time to them is as (before said) but as the twinkling of an eye: Add this, that Paul tells us, that from the time of Death, till the time of the Resurrection, the crown is laid up to be received at that day, (mark that) read the text, 2 Tim. 4.6, 7, 8. in these words, For I am now ready to be offered up, 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 God the righteous Judge will give unto Me at that day; & not to me only, but unto them also that love his appearance. From whence we may learn, that the godly man's glory is to be conferred upon him at the time of Christ's appearance, and not at the time of death, only at the time of death it is laid up sure, (for those that have died in the faith) UNTIL THAT DAY, (namely, Christ's appearance) which time to the dead will be no more than a moment, and so being dissolved we shall be with Christ, which is far better; and so I shall pass to the next Objection; which is,  
Object. 3. There is such a thing as a soul that goeth to heaven at death, because the Apostle saith, 2 Cor. 5. We know that if our earthly house of this Tabernacle shall be dissolved, we have a building of God, an house not made with hands, eternal in the heavens, (ver. 6.) Therefore we are always confident knowing that while we are at home in the body, we are absent from the Lord.  
Answ. To which I answer and say, That the Apostle in this place doth not so much as hint at such a thing as the soul being immortal, or distinct from the body, but speaks of the happy estate and condition of the godly at that time, when mortality shall be swallowed up of life, as you may see, (verse the 4.) in these words, For we that are in this Tabernacle do groan being burdened, not that we would be unclothed, but clothed upon, that mortality might be swallowed up of life: From whence we may see, that the Apostle speaks in this place of mortality, being swallowed up of life, meaning by the state of a resurrection, as appears from the 9 and 10 verses, where he saith, That it was their care to labour, that whether absent from the Lord, or present, they might be accepted of him; for (saith he) we must all appear before the Judgement seat of Christ, etc. implying, that our being present with the Lord, is not to be till the day of Judgement, which day of Judgement, will not be until after the Resurrection; so that Paul in this place (Equivolent with David) makes no distance of time between the putting off this body, and the putting on immortality, (viz the Resurrection;) which showeth, that there is no time to the dead; so that this text speaks not against man being wholly mortal. And so I pass to the next Objection; which is,  
Object. 4. In Luke 12.20. in these words, Thou fool this night thy soul shall be required of thee; And Luke 23.43. I say unto thee, to day shalt thou be with me in Paradise; And Luke 16.22, 23. And it came to pass that the beggar died, and was carried by the Angels into Abraham's bosom; and the rich man died also, and was buried, and in hell he lift up his eyes being in torments, & seethe Abraham a far off, and Lazarus in his bosom, etc. Which showeth, there is an immortal soul.  
Answ. To which I answer, and first to the first, (and so in order) which is, Luke 12.20. Thou fool this night shall thy soul be required of thee.  
I answer to this, take notice and remember, that I have before shown, that the word Soul, may be as well read life or breath, from the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) it bearing many significations▪ for the word is a root, (as I may say) bearing many branches: this considered, the text might be thus read, Thou fool this night shall thy life be required of thee; and if so, there is no colour for to prove the Soul to be immortal; add this, that in answering this text, I also have answered that which is written in the 1 King. 17.21, 22. where it is said, That the soul of the (Shunamites) child came into him again and he revived; it may be read, that the life (or breath) came into the child again, and he revived; Thus may that text, Luke 12. and all texts of that nature be answered according to truth; and so I come to the second text, Luke 16. which speaks of Lazarus being in Abraham's bosom.  
To which I answer and say, that it is but a Parable and was no more, so than what is spoke of the trees, in Judg. 9.8. in these words, And the trees went forth on a time to anoint a King over them, and they said unto the Olive tree, reign thou over us; but the Olive tree said; shall I leave my fatness, etc. Moreover consider the Absurdities that follow, (if that be any more than a Parable.)  
As first, than there is knowledge after the flesh, but the Scripture saith, henceforth know we no man after the flesh, 2 Cor. 5. but if that text be more than a Parable, than we shall henceforth know persons after the flesh; for the Richman knew that he had seven brethren, and he had a care of them in particular.  
And secondly, he knew Abraham to be the father of the Children of Israel: again if that be to be literally understood, than a soul hath eyes, and fingers, and a tongue, and a bosom, and the like.  
And thirdly, it calls not only Lazarus a beggar, but Abraham the father of the damned, and will Abraham (trow) own the damned, when they are in hell to be his sons; no surely.  
Fourthly, what then may we understand by this text of Scripture.  
Answ. We are to understand it a Parable spoken by way of illustration, to show the happy estate of all such as suffer here in this life, choosing reproach for Christ's sake; that they shall (when this life is ended) enjoy everlasting felicity; and that those that have chosen the pleasures of this present life, shall hereafter be punished; yet notwithstanding, both the glory of the godly and the punishment of the wicked, is not to be till the appearance of Jesus Christ at the day of Judgement; for so saith the Scriptures, 2 Pet. 2.9. The Lord knoweth how to deliver the godly out of Temptations, and to reserve the unjust unto the day of Judgement, to be punished: And hence the Devils asked Christ, why he was come to trouble or torment them before the time, when he cast them out of those whom they had possessed; and as I have said before, all the wicked man's punishment, and the righteous man's glory, is reserved till that time; and then shall the wicked be cast into a furnace of fire, there shall be wailing and gnashing of teeth; then shall the righteous shine forth as the Son in the kingdom of their father; who hath ears to hear let him hear, Mat. 13.40, 41, 42, 43. 1 Pet. 1.8, 9, 10, 11. 2 Thes. 2.7, 8. John 5.28. Mat. 25, 31, 32, 33. Heb. 11.35. Revel. 22.12. Luke 21.27, 28. From these and many such like Scriptures, we are taught, that both the reward of the righteous and the Wicked, are reserved till the appearance of the Lord Jesus at the day of Judgement; And as touching Hell, I have formerly written, that it is not in being till the day of Judgement, and that the Devil's place is in the air, he being called the Prince thereof; and that also he compasseth the earth by walking to and fro in it; but if he were in Hell, (viz. the Lake) he could not so do, for from thence none can possibly come, when they are once there; but let no sottish soul therefore take liberty to sin, for know (as I before have said) that so soon as a wicked man dyeth, he shall be brought to Judgement, and then receive a just recompense of reward; that is to say, in his account it will be present to him, there being no time or remembrance of time amongst the dead; so that the time between his death and resurrection, will be no more to him, than the time was to him before he was born, that is to say, from the Creation of the world to the time of his being; although it was a great time, yet to him it was no time, no not a moment, neither will it be after death a moment of time, till the Resurrection, in the account of the dead; therefore take not liberty to sin, for if thou do, thy judgement slumbereth not, but hasteneth, and will fall on thee in a moment, take heed; and thus I pass to the last Scripture mentioned,  
In Luke. 23.43. I say unto thee to day shalt thou be with me in Paradise.  
To which I answer and say, That although I have answered this text before in another place, yet I shall speak somewhat to it here; and first consider, That Christ was not that day in heaven, nor many days after, (as I before have said) for Christ was three days both soul and body in the grave, as you may read, Psal. 16.10. compared with, Isa. 53.10, 12. and Acts. 2.31. And after he was risen from the dead, and amongst his Disciples, He said touch me not, for I am not yet ascended unto my Father, John 20.17. Which showeth, That Christ was not in Paradise himself that day, in which the words were spoken.  
Secondly, it cannot be proved, That the Thief was dead the same day, neither is it likely that he was, because that Christ was not dead himself till after the ninth hour, Mat. 27.46, 47, 48, 50. And if Christ died not till after the ninth hour, than there was not three hours more remaining of the day, and after this time, (and in all likelihood very near to the end of the day) they besaught Pilate, that their legs might be broke, that they might be taken down from the Cross, because the preparation of the Sabbath drew near; that they might not hang on the Cross upon the Sabbath day, for that day was an high day with the Jews; and the text saith, that they broke the legs of the first, and of the second, and when they found Christ dead already, they broke not his legs; the which implieth clearly, that the other two Malefactors were not dead; and also take notice, that the death of the Cross was a languishing death, and it being unutial, or unlawful to bring the prisoners from their execution to prison again; therefore that they might not make an escape but die according to the Law, they broke their legs, and then by their so doing▪ there could be no means of escape, but they must die; yet it doth not follow, that they did die the same day, for men may lie a whole day, nay they may lie days with their legs broken, before they die; and I do dare presume to say, that they were both alive very near the end of that day, and had nothing inflicted upon them to shorten their lives, but being nailed thorough their hands and feet, and their legs broken; and I dare presume, that many lie longer than they had to lie of that day, that have been far more desperately wounded: Furthermore I dare presume to say, that no man living can prove that the Malefactors were dead the same day, and if it cannot be proved that they were dead that day, it cannot be proved, that the soul of the penitent Thief was that day in heaven: moreover, consider Christ did not tell the Thief that his SOUL should be with him in Paradise; but saith, thou shalt be with me, not thy SOUL, but thou, (viz. thou Thief, or thou) Man, shalt be with me) in Paradise, which was not so; than you see that Christ was not ascended himself, but he poured out his soul to death, and that lay in the grave, although God left it not there.  
Secondly, it cannot be proved, that the Thief was dead that day, if there were such a thing as the soul ascending into Heaven at the time of death.  
And thirdly, the text doth not say, the SOUL shall be with Christ, but thou (i. e. thou) Man or Thief, (as before said) shall be with me.  
These things considered, what may we understand of the text, which saith, verily I say unto thee, to day thou shalt be with me in Paradise.  
To which I answer and say, (as I before have said) that whereas Christ saith, to day shalt thou be with me in Paradise, is but to give the Thief assurance of his salvation; for his petition or request is, that the Lord would remember him when he came into his Kingdom; and Christ to put him out of doubt, and to administer comfort and assurance unto him, saith, I say unto thee, to day thou shalt be with me in Paradise; as if he should have said to him, thou desired me to remember thee when I come into my Kingdom, but to put thee out of doubt, I will tell thee at present, (or to day) to thy comfort, that thou shalt be with me in Paradise: Doth it follow therefore because Christ giveth him a promise that day of heaven, that therefore he must be in heaven the same day; it was well for him that he had a promise of it that day, that thereby he may enjoy it when David, (who is not ascended into heaven) shall enjoy it, with the rest of the godly at that day before spoken of: so than that day was but the day of promise, but the day of enjoyment is yet to come; namely, when the Lord Jesus shall be revealed, and till that time we are to wait for it, because all the Saints shall be made perfect, and enjoy their inheritance together. And thus I pass from this Obsection, and hasten to the conclusion of this Subject of discourse.  
Object. 5. But if it be objected, that the souls of them that are slain cry under the Alter Table, Rev. 6.10.  
Answ. If they cry, than they are not in heaven, as is plain, because when they come there, all crying and trouble shall vanish away.  
Secondly, by Altar Table, we are to understand a place of Sacrifice; and by Souls crying, we are to understand the blood of the Saints crying for vengeance, for it is blood that cries for vengeance; and that the soul is (in some places) to be understood blood, is clear; because the life or blood, is to be understood all one in many places: and so it is said that Christ made his soul an offering for sin; and that is to be understood, his life, or more properly his blood, for without blood there is no remission of sins: And also I have before shown, that the Greek word Soul, bears such a signification as blood, and if so, it is very proper for the souls, (viz. blood) to cry for vengeance, for so did Abel's blood cry for vengeance against Cain; and also Christ's blood doth cry for vengeance against such as are guilty of it, by trampling it under foot, although it doth speak (for the penitent) better things than the blood of Abel. And thus we are to understand that sixth chapter of the Revelations, that after the red Horse, (and he that sat upon him with the great Sword) had took peace from the earth; then John saw the blood of the just ones lying under the Altar Table; that is, the place where they were made a sacrifice, or where they offered up their blood or lives a sacrifice for Christ's sake, and the testimony of a good conscience; and that (viz. blood) cried for vengeance; and this is that which John saw and declared, when he saith, I saw the souls which were slain for the word of God, and the Testimony which they held. And so I pass to the next and last objection, which is drawn from the 1 Pet. 3.18, 19 in these words.  
Object. 6. By which he went and preached, to the Spirits in Prison; therefore there is an immortal soul.  
Answ. To which I answer and say, that the meaning of this place is no other, but that the spirit of Christ did preach to the old world in Noah's days, or Christ by the same spirit (wherewith he was quickened) preached in the days of Noah to those that are now dead or in Prison; for the word Prison is to be understood, a place of security, to secure persons for the day of Judgement, to be either acquitted and justfied, or condemned and executed; and this agrees with Revel 20.13. where it is said, (as at a Goal delivery) That the Sea and death, and the grave, delivered up the dead which were in them, and they were all judged according to their works. And whereas it is read Hell in our Translations, it is meant the grave, for so it should be read; the which if you question it, you may read the margin note, and see it so read there: The like expression there is in John 31.8. speaking of death, saith, There the prisoners rest together, the small and great are there, and the servant is free from his Master, verse 19 So than it was the same spirit, that which raised Christ from the dead; that preached in the days of Noah; observe this, (and I pass to the conclusion) That it was not the quickened that preached to the Spirits, who were disobedient in the days of Noah, (and now in prison) but it was the quickener, there is the mystery of the text; mark well I have a few words more, and so I shall leave this Subject of Discourse; which is,  
First a few words (in particular) to my Antagonist, who saith, That the soul is immortal, because it was created after God's Image.  
Although he hath contradicted himself (sadly) in what he holds, if he own what he hath written in the 13 and 14 and 15 pages of his former Book; entitled, The condition of Adam in Paradise; where he saith, that the whole man begets the whole man, and also (else where) saith, that if Adam did not beget the whole man, viz. the soul) then did he not beget a perfect and complete creature, as the beasts do in their kind; Page 12.  
To which I answer and say, and first how my Antagonist will be able to prove the soul (as he calls it) to be that which was created after God's Image, I know not, for the Scripture saith. Gen. 1.26. that God said, let us make Man after our Image, (not, let us make a soul after our Image;) and when God had made man out of the dust of the earth, (after his own Image) than he breathed into him the breath of life, (and then that which was made after God's Image, e. i. the Man) became a living soul; so that it was not a living soul that was put into man, but the man that was made of the dust of the earth, became a living soul by Gods breathing into him, (mark that.) But no more of this, because I have spoken of it already in this Subject of Discourse.  
But (secondly,) cannot the soul be mortal, because it is after God's Image, how then came Christ to die if not mortal, and yet he was after God's Image, for he was the express Image of his Father's Person, Heb. 1.3. and yet notwithstanding, was so mortal as to die body and soul, Isa. 53.12. And also the Apostle saith, that the Man (not soul) is the Image and glory of God, 1 Cor. 11.7. and yet man dyeth; from whence you may see yourself answered, and your reason or argument nothing worth. And as to the other matter (viz.) the souls Parentage, I have received much light in it, although not by my Antagonist, for I do suppose that he wrote things from others, (for arguments sake) which was not his own judgement, and therefore he spoke so cloudily; but that which caused me to examine the matter more nisely, was the words of a beloved brother in a private conference between him and myself, about the business, in the which (amongst the rest of his discourse) he offered this thing as an obsurdity which would follow, if the souls parentage was not on earth, for saith he, it hath been known, that sometimes there hath been such acts of uncleannesses in propagation, as the Parent with the child, and the child with the Parent, and several acts of uncleanness hath been committed; now me thinks (saith he) it is obsurd, to think that the pure God which hates uncleanness; in the least to seem to own such a thing as to create or give a soul, or to put his hand to the work (as we may say) in such an unclean action; but every creature having seed in itself, doth bring forth of itself according to its kind, and the man which doth abuse God's ordinance, and way in propagation, must at last suffer for it, etc. This and such like Discourse, did put me upon the search and trial of things (since my last book was written) whereby if time would give me admission at this time, I could give you an account of it more at large, but time fails me, and calls for brevity, and therefore shall say no more to this Subject of discourse, but this, (that is,) The Soul's Immortality hath been the conceit of the Heathen Philosophers, which did suppose, that mortal virtue should be rewarded hereafter, for that all men enjoyed blessing alike here in this life, and not knowing that there was to be a Resurrection of the body, whereby persons might receive the reward of what they have done in the body, they have Imagined such a thing as the soul to live and receive a reward; hereafter; and (indeed) the Church of Rome have readily received such an Opinion; (also) from whence the Church of England have received it by tradition; and I am ready to believe, that the Church of Rome have also abused our Greek Copies in many particulars, to bear a face toward their opinion; as that text in Mat. 10.28. and the stop, Luke 23.43. and many such places as in reference to this Subject and others also; but however the wisdom of God is such, as that they cannot bury the truth, because he hath given to his people that spirit, that gave forth the Scriptures, to reconcile and keep the whole body of the Scriptures in a sweet harmony; but as for us that believe, that there is to be a Resurrection both of the just and unjust; let us not imagine any such thing as a Souls Immortality (till the Resurrection;) but know that our reward shall be given to us at that day. Methinks, the Church of England seem to deny, such a place as Purgatory, and yet hold an Opinion that is the rise of it, and maintains it; for say the Papists, when persons die they do not go to Hell or Heaven, but the soul goeth to a place between both, viz. Purgatory, and not to the full joy or punishment; and so say the Church of England (in effect) that the soul is not in the full joy or torments till after the day of Judgement, as though they could go to Heaven, into God's presence, and yet not have there full joy; as though in his presence there were not fullness of joy, and at his right hand pleasures for evermore; and also, as though when souls have been cast into Hell, and have been punished there, they shall be brought from thence again to the Judgement seat of Christ, to be tried whether they have deserved Hell ye or nay: O strange conceit of the pure Justice and righteous dealing of God in his punishing sinners, what shall souls when they have been long in Hell, come out again and enter into a body, it's some comfort to them that they shall be a little while out of torments, but if they come from Hell they have paid the utmost farthing, for when they are once there, they shall in no wise come forth, until they have paid the utmost farthing. These and many such things I might spend time about, but this I shall leave with thee; (courteous reader) know, that when God takes away man's breath he dyeth, and so dust returns to dust, and the Spirit (viz. breath) to him that gave it; and that breath that returns to God, as it made the man that was made of earth, to become a living soul, capable to enjoy what God gave him; even so in the Resurrection, when that dust is raised by God (and every bone and member in its proper place) then shall God give forth the same breath of life again into every man; and so they shall be thereby capable to receive according to what they have done in the body, whether it be good, or whether it be evil; and to this the Spirit of God bears witness in the holy Scriptures. And so I leave this Subject, and come to the next, which is God's love to the whole lump of mankind, in using a means to bring them to a Resurrection of life and Glory; and I shall handle them in two particular Subjects.  
The first, will be the Resurrection; and the second, God's love to man in point of Salvation and glory; and so to the first Subject; namely, That although man must die and be like water spilt upon the ground, yet the Lord will bring him up again from the dead to live for ever in glory, or misery, according as they have received his grace, and walked worthy of it; or as they have slighted and abused grace and mercy, and not walked worthy of it.   

THE Resurrection of the Body PROVED.  
AS touching this Subject of the Resurrection, I shall be brief, yet full enough to prove it to be the truth of God, and the foundation of the godly man's faith and hope; and my method to prove it, shall be by laying down this Position; which is,  
That the dead bodies of those that return to the dust, shall live again, and arise and come to Judgement, to receive according to what they have done, whether it be good or evil.  
For so saith our blessed Saviour, (John 5.28. in these words) Marvel not at this, for the hour (or time as the word will bear it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hora) is coming, in the which all that are in the graves shall hear his voice, and shall come forth, they that have done good to the Resurrection of life, and they that have done evil, to the Resurrection of Condemnation; for the Trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed, 1 Cor. 15.52. And that this is true, weigh the following Reasons, which will confirm the truth of the Position; and the first Reason is,  
Reas. 1. Because Christ himself did both die and rise again to be the first fruits of them that sleep, that he might bear a sure Testimony to prove the Resurrection of the dead; as saith the Apostle, 1 Cor. 15.20, 21. in these words, But now is Christ risen from the dead, and become the first fruits of them that sleep, for since by man came death, by man came also the Resurrection of the dead; for as in (or by) Adam all die, even so in (or by) Christ shall all (men) be made alive, but every one in his own order, vers. 22.23.  
Reas. 2. Secondly, because the Scripture saith, that our bodies shall be redeemed from the Grave, and clothed with immortality; and indeed it was the very thing that Saint Paul waited for and comforted himself in, Rom. 8.19, 20, 21, 22, 33. in these words, For the earnest expectation of the creature, waiteth for the manifestation of the Sons of God; for the creature was made subject to vanity, not willingly but by reason of him who hath subjected the same, in hope because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God; for we know that the whole Creation groaneth, and traveleth in pain together until now, 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 bodies; From whence we may see, that the Apostle did look and wait in his mind for the Resurrection of the BODY, which is to be understood the Resurrection: and thus we see that our BODIES shall be redeemed from the dust; (and all kind of Corruption) which proveth the Resurrection: And so I pass to the third reason; which is,  
Reas. 3. Thirdly, because the Scripture saith, the dead bodies of such as are in the dust, shall arise again, and live, as saith the Prophet, (Isa. 26.19.) in these words; Thy dead men shall live, together with my dead body shall they arise; awake and sing ye that dwell in the dust, for thy dew is as the dew of Herbs, and the earth shall cast out the dead, that is in it. The which agreeth with the words of the Prophet Ezek. which saith; And as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone; and when I beheld, lo the sinews and the flesh came upon them, and the skin covered them about; and there was no breath in them: Then I Prophesied as he commanded me, and the breath came upon them, and they lived and stood up upon their feet, an exceeding great Army. From whence we may see, that there is to be a Resurrection of the body out of the dust of the earth, to life again, that all may come to Judgement to give an account of what they have done in the body, whether it be good or evil. And so I come to the fourth Reason, to prove the Resurrection of the body; which is,  
Reas. 4. Fourthly, because the same IT which is sown in corruption, the same IT riseth in incorruption, and every seed shall have its own body; as saith Saint Paul, 1 Cor. 15.42. So also is the Resurrection, IT is sown in corruption, IT IS raised in incorruption; for this corruptible must put on incorruption, and this mortal must put on immortality; so when this corruptible hath 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: O Death where is thy sting, O Grave where is thy victory; Which clearly proveth, that the same that goeth to the dust, the same riseth again out of the dust; only the corruption putting on incorruption, and the mortal putting on immortality, which cannot be understood another body, but the same body, neither can it be true which is said, Death is swallowed up in victory; (no) for if the dead bodies rise not out of the Graves, than the Grave hath victory, and is not conquered, so as to be said, O Grave where is thy victory; but the victory of the Grave is destroyed by Christ's death and Resurrection, that we should not be holden therein. All which proveth there is to be a Resurrection of the dead bodies out of the Graves. And so I come to the fifth Reason, to prove the Resurrection of the dead; which is,  
Reas. 5. Fifthly, Because Job also confirms this truth, saying; O that my words were now written, O that they were now printed in a book, that they were graven with an Iron Pen, and laid in the rock for ever; for I know that my redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin worms devour this body, yet in my flesh shall I see God, whom I shall see for myself, and my eyes shall behold and not another, although my reins be consumed, Job 19.23, 24, 25, 26, 27. From hence we may see, that although Job were in great afflictions, yet the consideration of the Resurrection comforted him; and that he means the very same body is plain, because he saith, that although worms did devour his body, yet in his flesh, with his eyes, (and not others) should he see Christ his Redeemer in the latter day, stand upon the earth, whom he should behold for himself, and not another. So then the very same Job that then was in misery, the very same Job was afterwards to see the Lord: to which add, that the very same body, that suffereth with Christ, the very same body shall reign with Christ; for it is against pure justice, that one body should suffer with Christ, or for Christ's sake, and then another body glorified, and that body which suffered to perish for ever; this cannot be in justice, which also proves, that the same body shall arise out of the dust. And so I pass to the sixth Reason further to prove, that the dead bodies of men which now are asleep in the dust of the earth, shall awake, live and be raised again from the dead; which is,  
Reas. 6. Sixtly, Because Daniel further confirms the truth of this saying; Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt, Dan. 12.2. In this text there is these two things considerable; the first is, that such as sleep shall awake; and Secondly, the place where that they sleep, and that is in the dust; and Thirdly, that it is not meant spiritually, that is to say, to awake out of a state of a sleep of sin to Righteousness, because some of those that awake, do awake to everlasting shame and contempt; which cannot be taken in a spiritual fence; for I hope no man is so void of understanding, as to think, that such as awake out of sin, and stand up from a spiritual death, that they awake to everlasting shame and contempt; but some of those that do awake Daniel saith, do awake to everlasting shame and contempt; which showeth, that those that die and sleep in the dust, that the very same shall arise again, even that which sleeps both of good and bad, some to everlasting Joy, and some to shame and everlasting contempt: which clearly proveth, that the dead bodies of such as sleep in the earth, shall (even they themselves and not another) arise. And thus I pass to the seventh reason, to prove the Resurrection; which is,  
Reas. 7. Seventhly, Because Saint Paul saith, That the dead in Christ shall rise first: Now this cannot be meant spiritually; first, because those that be in Christ cannot be spiritually dead, that is to say, dead in trespasses and sins; and secondly, if it should be Objected, that there may be dead branches in the Vine, John. 15. then I answer, that such shall forthwith be cut out, and have no privilege by Christ; but the dead in Christ spoken of both by Saint Paul and Saint John, have privilege by being dead in Christ, which means the death of the body, and the Resurrection of the body from the dead; that is to say, the godly, even such as live and die in Christ, shall arise a thousand years before the wicked; as you may see, 1 Thes. 4.14, 15, 16. compared with Revel. 20.5, 6, 7, 8, 9, 10, 11, 12. And that this is no spiritual Resurrection, but a Resurrection of the body, is plain; because it is that which the Apostle is a speaking of in that place, as you may read, 1 Thes. 4.13, 14, 15, 16. In these words; I would not have you ignorant brethren, concerning them that are a sleep, that ye sorrow not even at others that have no hope; For if we believe that Jesus died and risen again, EVEN SO, (mark that) them also that sleep in Jesus, will God bring with him: For this we say unto you by the word of the Lord, that we that are alive and remain unto the coming of the Lord, shall not prevent them which are asleep; 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: 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 be ever with the Lord. From whence we may see clearly, that the Apostle is speaking of the Resurrection of the body; for saith he, If we believe that Jesus died and risen again; EVEN SO, them ALSO that sleep, (the even so) implieth, that as Jesus slept and risen again; even so shall we sleep and rise again; and we may know, that the same body that was crucified unto death, and was buried, even the same body, rose again; for so saith Christ (to Thomas) after his Resurrection, Come feel the Print of the nails in my hands, and reach hither thy hand and feel my side, that is piersed; so that we may see it was the same body, which was crucified, dead and buried, which also risen again; even so shall our bodies, (even the selfsame body) arise out of the dust of the earth and come to Judgement. And so I pass to the eight Reason, to prove that those that are now asleep in the dust of the earth, shall arise from the dead; which is,  
Reas. 8. Eightly, Because Christ hath proved it from the Scripture, and the Spirit of God in his People have caused them earnestly to hope and wait for it; and first that Christ hath proved it, read Mat. 22.31, 32. in these words As touching the Resurrection, (saith Christ) of the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob; God is not the God of the dead, but of the living. In these words Christ is proving the Resurrection, in opposition to the opinion of the Saducees, which held, that there was no Resurrection; but Christ tells them, that they did err no knowing the Scriptures, nor the power of God; as much as if he should have said, if you had known the Scriptures, you would have believed and acknowledged the Resurrection; for they bore their Testimony to the truth thereof; or if you had been well instructed about the power and omnipotency of God, it would not have seemed to be a thing so incredilous unto you, that God should raise the dead; for saith he, God did tell Moses, that he was the God of Abraham, and of Isaac, and of Jacob, and God is not the God of the dead but of the living: but now Abraham, Isaac, and Jacob, is dead, as if Christ should say, therefore God is not their God upon your account; O ye Saduces: but God is the God of Abraham, Isaac and Jacob, for they live to him; that is in his account, for God seethe all things, past, present, and to come, and calls things that shall be, as if they were, Rom. 4. And so he seethe all men risen from the dead, and stand before him alive in a Resurrection; and thus all live to him (viz. in his account, and this is to be understood in this text, as I before have said; so then there was a sort of men then, even as there is now, which did deny the Resurrection, (of the bodies of the dead, which are in the dust) but Christ opposeth them, and proveth; That there is to be a Resurrection.  
And Secondly, the Spirit of God in his people have caused them earnestly to hope and wait for it, as you may read, Heb. 11.35, 36. in these words, Others had trials of cruel mocking, and scourge; yea moreover of bands and imprisonments; and others were tortured, not accepting deliverance, that they might obtain a better Resurrection. From these things which have been written, you may see, that both Christ have proved, and the Saints earnestly hoped and waited for the Resurrection, and indeed (and in truth) it was never questioned by the godly, for when Christ tells Martha, that her brother Lazarus should rise again; I know (saith she) that my brother shall arise again, in the Resurrection, at the last day: she never once questioned, but that her brother, (even the same man Lazarus) should arise again at the last day; which showeth, that both Christ and the Saints doth prove and acknowledge, that those that sleep in the dust of the earth, shall arise, even the same bodies, (only incorruptible) and come to Judgement. And so I pass to the ninth Reason, to prove that those which are asleep in the dust of the earth, shall arise; which is,  
Reas. 9 Ninthly, Because otherwise were the Saints in a worse condition than the wicked, for they bear about in their bodies the dying of the Lord Jesus, and suffer deeply, and are accounted as sheep for the slaughter; and the wicked they eat and drink, and take their pleasure: now if there be no Resurrection, than the wicked were in the best condition; for if there were no Resurrection then there would be no judgement, and then the word, remember for all this, God will bring thee to judgement, were of no force; and I never yet read of a day of judgement (since adam's being cast out of Paradise) to be till after the Resurrection, and then no Resurrection, no Judgement; then I may say with Saint Paul; Let us eat and drink, for to morrow we shall die; but that there is to be a Resurrection, and that it will go ill with the wicked, read, John 5.28. Dan. 12.2. (and the like) But if there were no Resurrection, than the righteous were in the worst condition, as you may read, 1 Cor. 15.16, 17, 18, 19 in these words. For if the dead rise not, then is not Christ raised; and if Christ be not raised, your faith is vain, and ye are yet in your sins: Then they also which are fallen asleep in Christ, are perished; if in this life only we have hope in Christ, we are of all men most miserable. From whence we see, were it not for a Resurrection the wicked were in the best condition, and the Saints of all men the most miserable because of their sufferings; but it is not so, for they are in the most happiest condition. And thus I pass to the tenth Reason, to prove that the dead (as before said) shall arise; which is,  
Reas. 10. Because the Scripture saith, that our vile bodies shall be fashioned and made like unto Christ's glorious body; as saith the Apostle, Phil. 3.20, 21. in these words, For our conversation is in heaven, from whence also we look for the Saviour the Lord Jesus Christ; who will change our vile bodies, (OR RENEW, OR REFORM, OR PUT IT INTO A BETTER ESTATE; AS THE WORD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, Qui reformabit corpus, WILL BEAR IT) that it may be fashioned like unto his glorious body. From whence we may see, that the dead shall arise and have their vile bodies renewed, or reform, even changed into another estate and condition, yet the same body, and made in fashion like to Christ's glorious body: so then, it is not another body, but these our vile bodies fashioned, and made like to Christ's glorious body; which proveth, that the same body which dyeth, the same body shall rise again, only corruption and imperfection taken away; and this agreeth with the whole current of Scripture. And thus I pass to the Eleventh Reason, to prove, that such as are returned to dust, shall again awake and come forth out of their graves unto judgement; which is,  
Reas. 11. Eleventhly, Because the Scriptures saith, That all things even the whole Creation, shall be delivered from the bondage of corruption, and restored into its primitive estate; only those excepted, who have voluntarily made themselves miserable for ever; yet even they shall arise with such a body as shall not die any more; (the greater will be their misery) And that there is to be such a Resurrection, read these Scriptures, Acts. 3.19, 20.21. Rem. 8.20, 21. in these words, 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; And he will send Jesus which before was preached unto you, 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; for the creature was made subject to vanity, not willingly, but by reason of him (viz. Adam) who hath subjected the same in hope; for we know that the whole creation groaneth and traveleth in pain together until now; because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God: for even we ourselves groan within ourselves, waiting for the adoption, to wit, the Redemption of our bodies. From these Scriptures, and more that might be added (of this nature) it doth appear, that the bodies of the sons of men, shall be raised again from the dead, and he restored into that estate wherein they were created; and also into the glorious estate that the body of Jesus Christ himself is in; for when he shall appear, we shall be made like him, and he hath a body of flesh and bones, which proves the Resurrection; for if it be not the same body that goeth to the dust which is raised again, but another body, than it is a new Creation, and not a Redemption by a Resurrection; and then is not the Scriptures true, which saith, O Death I will be thy Death; and, Death shall deliver up her dead; but God and the Scriptures is true, and all them that do deny that the dead bodies shall again live, and arise out of the dust of the earth, are liars. And so I pass to the Twelfth and last reason, (although I might add many more if time would permit) to prove, That the dead which sleep in the dust, (both good and bad) shall arise and come to Judgement; which is,  
Reas. 12. Because the Scripture saith, that although we must needs die, and be as water spilt upon the ground, yet God hath used a means that those that are thus banished, should not be for ever expelled from him: for Christ hath destroyed him, that had power over death, which is the Devil; and hath delivered us, (by Resurrection) who by the reason of the fear of death were kept in slavery all our life long. For nothing would be so troublesome to the godly, as the thought of death, were it not for a Resurrection; but saith the Lord, I will ransom them from the power of the grave, I will redeem them from death; O Death I will be thy Plague; O Grave I will be thy destruction: He will swallow up death in victory, and the Lord will wipe away tears from all faces, Hosea 13.14. Isa. 25.8. 2 Sam. 14.14. Heb. 2.14.  
From these Reasons and Scriptures, (and many more which might be added,) we may clearly see, That the dead, (namely such, as do (now and shall) sleep in the dust) shall arise (both good and bad) and come to Judgement. And now courteous Reader, seeing it is so, that the dead (as before said) must arise and come to Judgement, be exhorted to take up that good resolution, with (the holy man) Job 14.14. which saith, If a man die shall he live again, than all the days of my appointed time will I wait till my change come, giving thanks always to 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; to an inheritance incorruptible, and undefiled, that fadeth not away. Therefore, gird up the lines of thy mind, waiting for that blessed hope, and glorious appearing of our Lord Jesus Christ; who will change our vile bodies, and fashion them like unto his glorious body, according to his (promise and) mighty working; whereby he is able to subdue all things unto himself; who hath abolished death, and brought life and immortality to light. To whom be praise and glory, for ever and ever, Amen, 1 Pet. 1.3. Phil. 3.20, 21. 2 Tim. 1.10.  
Secondly, take this word of advice by way of Caution; (which is) take heed and beware of giving heed to such as do deny the Resurrection; of whom there is two sorts now in our days, as there was in the Apostles days; the one sort is like unto the Saducees, Mat. 22.23. which deny, that there is any Resurrection, Angels or Spirits, (viz. God or Devil) Heaven or Hell, of that sort is the Ranter and his adherents; and such like Athiestical Spirits. And the other, are like unto HYMENEUS and PHILETUS, 2 Tim. 2.17, 18. who say, that the Resurrection is already past; whose words eat as doth a canker; and of this sort is the Quakers, who doth affirm, that he is already risen from the dead, and in the Resurrection, and so the Resurrection is passed to him; who denyeth iniquity in (words in) the history, and yet heaps up iniquity upon iniquity in the mystery. And these are the two sorts which may fitly be compared unto the Sect of the Saducees, and to Hymeneus and Phyletus; and I do not report the things whereof I writ by hear-say, but from their own mouths, (the more is the pity and to be lamented.) These two sorts differ in manners or conversation, but very little in Judgement, (in point of doctrine) unless it be in that of conversation (as before said) the which if they had the conversation of Angels, and yet so corrupt in principle, the Scripture declares them to be in a cursed and miserable condition, Gal. 1.6, 7, 8, 9 Col. 2.18, 19 Acts. 3.23, 24. And indeed the conversation of many of them, is bad enough, although they disfigure their faces, and seem unto men (to fast from sin and) to be more righteous than others; yet they have been seen to want that special duty of prayer in their families, and giving thanks in the presence of their Families for their food; (which God hath bestowed on them) although Christ and the Apostle, did not neglect to do their duty in that case, to lead us an example; but no more as to this, I shall leave it until the day in the which God will try the ways of the sons of men, and discover all deceit and falsehood, of what nature soever it be.  
But as touching the opinion about God's holy Ordinances, by which he hath appointed to be worshipped in; is slighted and rejected by them, as water-baptism, and eating of Bread, and drinking of Wine, (solemnly celebrated) to set forth Christ's death and a participation of the benefit thereof; with the slight of forms, as they call them, although God delight in nothing which is out of form and order: as the host of Heaven and earth doth declare, who when God found them without form, (and void) did by his word put them in form and order, and gave decrees to the Sea, and ordinances unto the Sun, Moon, and Stars, and they keep them: so that God delights in form and order, and also is a God of order in all the Churches of the Saints; hence Saint Paul commended form, Rom. 6.17, 18. in these words, But ye have obeyed from the heart, that form of Doctrine which was delivered unto you, being therefore made free from sin, ye became the servants of Righteousness, etc. From whence you may see, That those men which do slight and deny forms in our days, have not received that Spirit which was in the Apostle, but another Spirit, even the Spirit of error; although it strive to transform itself into an Angel of light, that thereby it may deceive the hearts of the simple; for men are got to this height of wickedness in the mystery, as to think that they comprehend all things, and so consequently are Gods; but they shall die like men, for their breath is in their nostrils: yet talk of what you will, (almost) it is in them, (as they say) as the first Adam, and the second, and God; and also the Serpent slain within them, the tree of life, and the tree of knowledge, the judgement seat, Heaven and Hell, Mount Zion, and the new Jerusalem; the two witnesses; and what not! they have comprehended all these things, as they say; but alas, they die, and in the very same time their thoughts perish, and they are chased and gone, like a vision of the night: Mark one piece of horrible pride of Spirit which is in them, they will not allow the holy Scriptures to be called the word of the Lord, neither do they exhort and press men to be diligent to read and keep the things contained therein; but their fraughty books, must (some of them) bear the Title of the word of the Lord, to the world and earthly men, and the like, so that he that seethe but very little, may see them to be the men before spoken of, which shall deny all that is worshipped, as God, showing themselves that they are God; O horrible pride, and yet pretended humility, this is ungodliness in a mystery; I shall not enter upon the particulars of their bottomless opinion; first, because it is not my task at this time; and secondly, because time also (at present) will not give leave in reference to other occasions; I only hinted at these few things, to caution the courteous Reader, to take heed and try well, what doctrine he doth receive before he receiveth it.  
And as touching the Resurrection of the body (even the same body) out of the dust, thou hast heard already proved, but peradventures some may object and say.  
Object. That flesh and blood shall not inherit the kingdom of heaven.  
Answ. To that and such like Objections I briefly answer and say, That this no whit contradicts, that men (after they be risen) shall be flesh, blood, and bones; if we consider that the same Apostle opens the meaning of his words in the very next verse, by saying, neither doth corruption inherit incorruption; showing, that his meaning is, that that corruption of flesh and blood, or flesh and blood corrupted, shall not enter into the Kingdom of Heaven, until that corruption hath put on incorruption: so then, while it is corrupted flesh and blood, it cannot enter into the kingdom of Heaven, for no corrupt thing shall come there; yet notwithstanding man, which is flesh and bone, is at this time in Heaven, and so shall many more after the Resurrection inherit that glory, and yet shall be flesh and bones, for man was created so at the first, before he was corrupted, and shall be so (namely flesh and bone) after his corruption is taken away; for when he ceaseth to be flesh and bone, than he will cease also to be man, unless man can consist and have a being without flesh and bone, which cannot be: Moreover the text itself may be read (and doth well bear it) thus, For this I say unto you brothers, that the corrupt nature or infirmity (OF MAN) cannot enter into the kingdom of God. For so the Original will bear it from the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) and being so read, it lieth without Objection, for I have ever affirmed, that the corruption or infirmity of man, shall not enter into the kingdom of God, but shall be taken away before that time.  
And where it is said, That that which thou sowest, thou sowest not the same body that shall be, but God giveth it a body as pleaseth him.  
To which I answer and say, that it is true, it is not the same body which is sown in respect of corruption, for the text saith, that it is sown in corruption, and it is raised in incorruption; and so it is true in that sense, that the Apostle speaks of, that is, it is not the body of corruption which is raised, although every seed shall have its own body, only the corruption taken away; and this is the meaning of the Apostle in this place.  
Object. And as touching that objection spoken by Job 7.9. in these words, As the cloud is consumed and vanisheth away, so he that goeth down to the grave shall come up no more.  
Answ. To which I answer and say, That these texts of Scripture, are the most material ones that I know of, whereby the Resurrection may be denied, although some other seem to show a colour unto it; and that we may see that this Scripture intends no such thing as (some would have it to do even) to deny that the same body shall arise, and enter into the kingdom of God; read the next verse, and that will show you that Job means, that men which die shall rise no more so as to be known as men after the flesh; as men that have taken a great journey, and be long absent, do return and possess their houses and habitations, but man shall not so arise as to possess his former house or habitation; and this appears to be Jobs meaning, as from verse the 10. in these words, He shall return no more to his house, neither shall his place know him any more. So then, this 10 verse expounds Jobs meaning in the 9 verse, or otherwise Job sadly contradicts himself; so that we cannot tell when he speaks the truth, for he doth frequently declare the Resurrection of the body, as in Chapter 14.12. and 14. Chapter 19.26, 27.  
These things considered, I shall only add a Use of Comfort to those that do believe, that all that are asleep in the dust shall come to a Resurrection; to receive what they have done in the body, whether good or evil; and being persuaded thereof, do wait all their days in the right way of the Lord, until their change come, even to such the Scripture speaks much comfort, for they shall be exalted to inherit the earth, in the morning of their Resurrection, they shall have dominion over the wicked, and they shall be as ashes under the soles of their feet, when those that have walked wisely shall shine as the Firmament, and they that have turned many to righteousness as stars for ever and ever; therefore know, that although the wrath of man may (possibly) lay thee in the dust, yet from thence the Lord will bring thee, and set thee with Princes, and put a Crown of Righteousness upon thine head, and make thee inherit the throne of glory, Psal. 37.34. and Psal. 49.14, 15, 16. Dan. 12.3, 4. Mal. 4.2, 3. 1 Sam. 2.8. 1 Pet. 5.3, 4, 5. 2 Tim. 4.6, 7, 8. Revel. 14.12, 13. Chap. 20.5, 6, 7, 8.  
And thus I pass from this subject of Discourse▪ and come to the next, which is, The love of God to all men, in giving of his Son to bring them to a Resurrection, and after that to an eternal weight of glory, if they sell it not for the pleasure and glory of this present world, as Esau sold his birthright, for a mess of pottage, and so he received not the blessing.   

God's Love to Mankind DISCOVERED.  
AS touching Gods universal Love to the Sons of Men, (or the whole lump of Mankind) I need not spend much time about, for the Scriptures are full, and the truth thereof is written, (as I may say) in Capital Letters, so that he that runs may read and see the truth thereof; and therefore I shall be brief as to this Subject of Discourse: and in order to the clearing of it, I shall lay down this Position, as the groundwork to the Discourse; which is,  
That God's Love was so great to the Lump of Man kind, (viz. the whole World) that he gave his only begotten Son to Death, to bring all men to a Resurrection, and to an Eternal weight of Glory; (the which glory all men shall enjoy) if they sell it not by their sins. Or thus, (in short) Jesus Christ tasted death for every Man and Woman.  
And that this is truth, read these few Scriptures, (as first) Heb. 2.9. in these words, We see Jesus who was made a little lower than Angels for the suffering of death was crowned with glory and honour, that he by the grace of God should taste death for every man.  
From whence we may learn, that Jesus Christ did die for all men, or the whole lump or quantity of man, as it is rendered from the Greek Phrases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to this agreeth the saying of our blessed Saviour, written by Saint John 3.16, 17. in these words, God so loved the WORLD (mark the word WORLD) that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life; for God sent not his Son into the WORLD to condemn the WORLD, but that the WORLD thorrow him might be saved. To which add that which is written, 1 John 2.1, 2, 3. in these words, My little children, these things I writ unto you, that ye sin not; but if any man sin, we have an Advocate with the Father Jesus Christ the righteous, and he is the propitiation of our sins; and not for ours only, but also for the sins of the WHOLE WORLD. From these Scriptures, with many more that might be added, it doth evidently appear, that Jesus Christ did die for every man; and yet further to confirm this truth, I shall prove it by sircumlocution, or plain reasons drawn from the Scripture; and the first is,  
Reas. 1. First, Because God hath sworn by himself, (because he could swear by no greater) that he desireth not the death of such as die, or of the wicked; but tells them that their destruction is of themselves, as Ezek. 33.11. in these words, Say unto them, as I live saith the LORD GOD, I have no pleasure in the death of the wicked, but that he would turn from his wicked ways and live; turn ye, turn ye, from your evil ways, for why will ye die O house of Israel; And woe be to thee Jerusalem, wilt thou not be made clean, when shall it once be? Thy destruction is of thyself, thy wickedness hath procured it, Jer. 13.22, 27. From whence we may see, that God is so far from decreeing any man's damnation simply of his own will, unless in reference to their rejecting of grace tendered, that he hath entered into an oath before the sons of men, not to desire their ruin, unless they resist his spirit in the tenders of grace; which showeth that he gave his Son to die for such as perish; for without blood there is no remission of sins: so then there cannot be a tender of the Gospel (which is remission of sins) to such for whom Christ died not; but more of that anon, I pass at present to the second Reason, to prove that God gave Christ to die for all men to bring them to a Resurrection and glory, as before said; which is,  
Reas. 2. Secondly, Because as God hath sworn not to take pleasure in the death of them that die, so he hath also said, that it is good and acceptable in his sight, and well pleasing to him, to have all men have Salvation; and to that end Christ died as you may read, 1 Tim. 2.1, 2, 3, 4, 5, 6. in these words, I exhort therefore first of all, Supplications, Prayers, intercessions, and giving of thanks be made for ALL MEN; for Kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty; for this is good and acceptable in the sight of God our Saviour, who would have ALL MEN to be saved, and come to the knowledge of the truth: For there is one God and one Mediator between God and men, the man Christ Jesus; who gave himself a ransom for ALL, to be testified in due time. From whence we may see, that (first) as God hath sworn by himself, that he desireth not the death of the wicked. Secondly, that he also (saith he) would have all men saved; and that they might be saved, he saith that he gave Christ to be a ransom for all men; so that from these two reasons, you may see God's love to all men extended; and I pass to the third Reason; which is,  
Reas. 3. Thirdly, Because God hath commanded the Gospel to be declared to all men, and condemneth such as believe it not; and the Gospel is to be understood good news, (viz.) remission of sins and salvation by Christ's blood; and commandeth men to believe it upon pain of eternal wrath: But if Christ did not die, for every man, to whom the Gospel is commanded to be preached, than a lie is commanded to be preached to the greatest part of men, and they damned because they believe (and receive) it not; the which to say, were ridiculous and blasphemy: But that you may see, that this is true, consider well, that if there be a Command given to Christ's Ministers to preach the Gospel to every man, (that is to say in plain english, that Christ died for their sins and risen again for their Justification) and yet Christ did not die for every man, than this is to command a lie to be preached, to the greatest part of men, and they damned for not believing of it, if Christ only died for a few as some say, the which so to say is wickedness; and then also those that are damned for not believing the Gospel, are damned for not believing a lie; and how wicked such an opinion is, I shall leave all to Judge who know any thing of God; And that you may see, that the Gospel is to be preached to every creature, and men to believe it upon penalty of condemnation, read Mark 16.15, 16. in these words, And he said unto them, go ye into ALL THE WORLD, (mark that) and preach the Gospel to EVERY CREATURE, (mark that) he that believeth and is baptised, shall be saved; but he that believeth not, shall be damned. From whence we may see, that the Gospel, namely, the good news of Salvation thorough Christ's blood, is to be preached to every man, and whosoever doth not believe it, namely, that there is life and remission of sins for them, thorough Christ's blood, are to be damned, because they make God a liar, John 3. Chap. 8. 1 John 5.10. These well considered, showeth that God did give his Son, (the Lord Jesus) to die for every man as before said; and so I pass to the fourth Reason; which is,  
Reas. 4. Fourthly, Because it is very plain, that so many as were made sinners by the first Adam, so many were made righteous by the second Adam; and it is evident, that all were made sinners by the first Adam; Ergo, all are made righteous (also) by the second Adam; for there is all set in opposition to all; that is to say, so many (all) as was made sinners by Adam, so many (all) was made righteous by Christ; and if so then it doth follow undeniably, that God gave Christ to die for every man; and that the premises are true, read the words of Saint Paul, Rom. 5.18, 19 which saith; Therefore as by the offence of one, judgement came upon all men to condemnation, even so by the righteousness, the free gift came upon all men unto justification of life; for as by one man's disobedience many were made sinners, so by the obedience of one, many be made righteous. From these words we may see All set in opposition to All, and Many in opposition to Many, which proveth what hath been before said; and thus it is undeniable, that God did give his Son to die for all men.  
Reas. 5. Fifthly, it further appears, that God hath given Christ to die for all, because that God did invite and exhort such to salvation, which upon the rejecting of grace are appointed to reprobation, as is evident, Prov. 1.22, 23, 24, 25, 26, 27, 28, 29. Mat. 23.37. in these words, How long ye simple ones, will ye love simplicity, and the scorner delight in scorning, and fools hate knowledge; turn ye at my reproof, behold I will pour out my Spirit unto you, I will make known my mind unto you: because I called and ye refused, I stretched out my hand, and no man regarded; but ye have set at naught all my counsel, and would have none of my reproof: I will also laugh at your calamity, and mock when your fear cometh; Then shall they call upon me, but I will not answer, they shall seek me early, but they shall not find me; for that they have hated knowledge, and did not choose the fear of the Lord. Jerusalem Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as a Hen gathereth her chickens under her wings, but ye would not; Behold I leave unto you your houses desolate; For the kingdom of heaven is like to a certain King, which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding, but they would not come; Again he sent forth other servants saying, tell them that are bidden, behold all things are prepared, come unto the marriage; but they made light of it, and went their ways one to his farm, and another to his Merchandise, and the remnant took his servants, and entreated them spitefully and killed them; And when the King heard thereof, he said, none of those that were bidden shall taste of my supper, but was wrath with them, and sent forth his armies and destroyed those murderers, and burnt up their Cities, Mat. 22.1, 2, 3, 4, 5, 6, 7. compared with Luke 14.24. From whence we may see, that those that never shall partake of that rich benefit which is held forth in this Parable, (viz. glory) because they rejected it; yet notwithstanding it was once offered unto them and also intended them, if they had not rejected it; but thankfully received it; for take notice, God never yet offered that to any man, which he intended him not, if he would accept of it and receive it, for God offereth nothing by way of compliment, but all his words and works are done in truth, faithfulness, and righteousness; and therefore cannot offer more than he hath to give, or more than he doth intent to give, if persons do receive it when he offereth it; which proveth that Christ did die for all men, and hence all men have the tenders of grace, and such only perish who reject grace; and so I pass to the sixth Reason, to prove that God gave Christ to die for all men, that they might attain a Resurrection to life and glory, if they (like Adam or Esau) sell it not by sin; which is,  
Reas. 6. Sixtly, Because those that are damned are charged with denying the Lord which bought them; (mark that) and so heap upon themselves swift destruction, 2 Pet. 2.1, 2, 3. and if so, than it is evident, that Christ did die for all men; to which I add this Argument.  
That if Christ died for those that are saved, and those that are damned, than he died for all men; But he died for those that are saved, and those that are damned; Ergo, he did die for all men.  
That he died for those that are saved none will deny, and that he did die for those that are destroyed or damned, is also proved in these words, But there was false Prophets amongst the people, even as there shall be false teachers amongst you; who privily shall bring in DAMNABLE Heresies, even DENYING THE LORD THAT BOUGHT THEM, and BRING UPON THEMSELVES SWIFT DESTRUCTION. From whence we may see plainly, that some of them that the Lord hath bought or purchased, shall be found in Damnable ways, so as to deny the Lord that purchased them, or bought them, and so heap unto themselves swift destruction; and that this purchase is no other way, than but with Christ's blood, read 1 Pet. 1.18, 19 Heb. 10. And what punishment shall he be thought worthy of, who treads under foot the Son of God, and counts the blood of the Covenant, wherewith he was sanctified an unholy thing, and doth despite to the Spirit of grace: We ought to conclude that such are guilty of the body and blood of Christ by crucifiing him again afresh, & putting him to open shame; so then there be some whom the Lord hath bought which will come to deny him and so perish; which showeth that Christ died for all men, for such as are saved, and such as perish, and that man's destruction is of himself, and Gods love great to all men. And so I pass to the seventh Reason, to prove that God gave his Son to die for all men, as before said; which is,  
Reas. 7. Seventhly, Because men that perish are charged with the neglect of their Salvation, but if Christ never died for them, than there never was any means or way of Salvation, and then it is an impossible thing to neglect it, for it cannot be truly said, that man can neglect the attaining of that by slothfulness, which was impossible to be attained with all his diligence; but if Christ did not die for all men, than those whom he died not for, could not either neglect, put away, or reject, their own salvation; but such as perish do neglect, reject, and put away their own salvation; which showeth, that Christ did die for all men, and that there is sufficient means of Salvation to accomplish the end thereof, Heb. 2.12, 13. Act. 13.46. And thus briefly, I pass to the eighth Reason, and also hasten to the conclusion.  
Reas. 8. Eightly, Because God is no respector of persons, Rom. 2.8, 9, 10. Act. 10.34. 1 Pet. 1.17, 18. And therefore it doth appear, that God did give Christ to die for all men, or otherwise God of necessity must be a respector of persons, for all men were created happy alike in the lines of Adam, or otherwise grievous absurdities would follow; and as all men were created alike happy in Adam, so all men sinned alike in him; and now if God had given Christ to die but for a few of them, than was God a respector of persons, and then was not the free gift and satisfaction as large as the transgression, than was not the Serpent's head broken; and if so, then was Christ an imperfect Saviour, which to say were blasphemy; but Christ is the Saviour of all men, and especially of such as do believe, 1 Tim. 4.10. that is, he hath saved all men from the power of the grave, and brought them under promise of life; and then afterwards those that sin and forfeit their bliss, yet if they believe in him and humble themselves before him, he takes off that sin also by his mediator-ship, under the law in types, and now in substance, Levit. 16.8, 9, 10. Heb. 9 Chap. 10. And so Christ is the Saviour of all men; but without he died for all men, he cannot be the Saviour of all, for without blood there is no remission of sins; which showeth plainly, that God gave Christ to die for all men. And so I pass to the ninth Reason, to prove that Christ died for all men; which is,  
Reas. 9 Ninthly, Because Christ is called the Lamb of God that taketh away the sins of the world; he is also said to give his life for the world, and to bear the iniquities of all, that all thorrow him might be saved: which showeth, that God the father gave him to die for all men, and also that he did die for all men; and thus I pass to the tenth and last Reason, to prove that Christ did die for all men; which is,  
Reas. 10. Tenthly, Because God will be clear of the blood of all men, and prove to the Sons of men in the day of Judgement, that their destruction will be of themselves; so that every mouth shall be stopped, and all tongues confess that their not considering in their day the things that did belong to their peace, is the cause of their eternal ruin; and that God did strive with them, but they did resist him, and say to God, depart from us for we desire not the knowledge of thy ways, for we will walk every one in our own ways, and after the imagination of our own heart: So than men perish not for want of the tenders of grace, but because they reject God's grace and counsel when it is tendered, and will not come to him that they may have life; so then God did send his Son to die for all men, to bring them to a Resurrection, and also to an eternal weight of glory, if they sell it not by their personal sins; for he did die for all that were dead, 2 Cor. 5.14, 15. Secondly, he was Salvation to all that did accept of it, to the end of the world, Isa. 42.1, 2. Thirdly, he was a ransom for all men, 1 Tim. 2. Fourthly, hath commanded that this good news shall be declared unto all men, Mark 16.15. And finally, all preachers do declare the same (in their preaching at one time or another) although they deny it in private conference; but let God and his word be true, (and every man a liar) that he may be just when he Judgeth; and thus I shall wind up all with this Use of Encouragement.  
Is it so, that Christ did die for all men, to set open a door of Salvation to every man; then let every one that shall read and hear this news, be encouraged to come to Christ and learn of him, to walk as he hath lead him an example, and follow his steps, and they shall find rest to their souls, Mat. 11.28. For the Spirit and the Bride saith come, and let him that heareth say come, and let him that is a thirst come, and whoever will, let him take off the water of life freely, Rev. 22.17.  
Peradventure some poor dejected soul may see and peruse these lines, and say it is true, God is gracious and slow to anger and great in kindness, but it is to the righteous, and I am a great sinner.  
To thee O soul I say, in the name and fear of the Lord, that although God be of too pure eyes then to behold iniquity, yet if thou now seethe thy sins to be thy burden, and doth with purpose of heart turn to the Lord, there is a door of Salvation set open unto thee, and mercy prepared for thee, and let not the Devil take an advantage against thee, and make shipwreck of thee against any of these two Rocks; (as I may say error, in the Sea) namely, that of Election and Reprobation, by the which many a soul hath been destroyed; as first by persuading some that although they go or in sin, yet if they be elected, God will have a time to call them out of it, (not knowing the manner of Gods call) and so have took liberty to sin; and thereby have been lead captive by the Devil at his pleasure, adding sin unto sin, until their iniquity hath been filled up to the full, and become their ruin.  
Secondly, take heed of this rock, that is to say, let not Satan drive thee into desperation by persuading of thee, that thou being a sinner and often sinned against God, that thou art not an elect vessel, and then although thou humble thyself never so much before God, yet there is no means of Salvation for thee, because Christ hath not died for thee, and therefore no Salvation; I say, take heed of this rock, for it is very dangerous, for Satan hath driven some so hard upon it, that in despairing Gods love and mercy have become their own executioners; but be thou instructed and know, that Christ hath died for every man, and that there is a door of Salvation set open to all men that they may have life; for God desireth not their death, but willeth their life and Salvation; therefore let the wicked forsake his ways, and the unrighteous man his thoughts, and turn unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon; for if there sins have been as scarlet, yet he will make them as snow, and if as crimson, he will make them as wool, if they be willing and obedient: but if they be obstinate and rebellious they shall be destroyed, for the mouth of the Lord hath spoken it, Isa. 55.7. Chap. 1.15, 16, 17, 18. So then for sinners that turn to God there is mercy, and Christ's death is the ground of the hope of mercy; but such as turn aside to their crooked paths and wicked practices, the Lord will lead them forth with the workers of iniquity; but peace shall be unto all such as turn to the Lord in uprightness of heart, Jer. 3.1, 2, 3. Chap. 1.2, 3. Ezek. 33.11, 12. Luke. 15.6, 7, 8, 9 Time being precious with me, so as that I cannot enlarge myself upon this Subject, and Subjects of this nature, by answering objections as otherwise I would do, if I had time, as God should assist me, I shall in a brief method, (namely by question and answer) answer the most material objections, (that I at present mind) as touching this and such like Subjects, and that briefly; and so to the first.  
Question 1. What do you think of the point of Predestination, hath not God fore-appointed some to Salvation, and others to Damnation?  
Answ. Yea God of old did appoint righteous men to Salvation, and wicked men, even such as turn the grace of God into wantonness) for Damnation, John 2.3, 4. although God never did appoint any man to be wicked; yet he hath of old foreseen wickedness, and also hath appointed punishment for it.  
Question 2. Hath not God Elected one sort of persons to Salvation (before the world was) from whence they cannot fall, and rejected another sort, which cannot be recovered?  
Answ. Nay, for then all did not fall in Adam, neither were all justified by Christ; but all did fall by Adam's sin, and all were justified by Christ's righteousness, Rom. 5.18. Mistake not, there is a twofold justification, I shall not explain it at present, but read the text, Rom. 5.18. Secondly, there is no such thing, because that many times those that have been wicked, have become righteous, and of bad have been made good; and also such as have been righteous and good, have become wicked and bad, as the Angels which were once good, are now bad; also Hymeneus and Alexander, 1 Tim. 1.19, 20. and those spoken of, 1 Tim. 5.12, and 15. who had condemnation, or were condemned because they had forsaken their first faith: and Saul had once the spirit of God, and was beloved, and yet he became wicked by reason of his wickedness about the business of the Amalekites; and the good spirit of the Lord left him, and he was rejected; but to pass this and many such instances which might be added if I had time; consider this, If God have elected one sort of men to Salvation, from whence they cannot fall, (before the foundation of the world) and reprobated another sort, that cannot be saved: Then,  
First, Is not man's ruin from the Lord, if his decree were thus made before man was made, which so to affirm, were to affirm that which the Scripture denyeth, and so to put the lie upon God.  
Secondly, if that Doctrine be true, then to what end is preaching, and the like, for if the Elect were never preached unto, they cannot miscarry; for their election stands sure, and their Salvation is certain, and if they have all the preaching to in the world, it adds nothing unto them, for the end of all means is Salvation, and that they have, whether they ever hear the sound of the Gospel yea or nay; and therefore if that opinion be true, preaching is but of very little use unto the Elect, for they should have had Salvation if they had never heard of it.  
And Secondly, it is no ways beneficial to the reprobate, because if he had all the preaching unto in the world, it would do him no good, (according to that opinion) because he could never be recovered out of that estate and condition by it; so than that opinion is very dangerous; First, because it makes God's decree the author of sin, for where God decreeth the end, he decreeth the means leading to the end.  
Secondly, it makes the preaching of the Word of God of none effect, for the Elect cannot perish if they be never preached unto, and the reprobate cannot be recovered by all the preaching to in the world.  
Thirdly, it destroys all christian assurance, and builds men upon qualifications and not upon promises; for this reason,  
Because if there be but a very small number elected, and they are not distinguished by name, but by qualification, than no man can prove his election but by his qualification, and that is to build up men in themselves, and not upon free grace in a promise, and so their election is many times questioned, when they are overtaken in temptation, and have not the fruits of election appearing in them, especially when they consider how great enjoyments and spiritual gifts, and heavenly tastes men may attain unto, and yet may not be in the election.  
And Fourthly, That opinion is the very fountain head (as I may say) of uncleanness, for what is the plea of wicked men when they are reproved for sin; in short thus, say they, if it had pleased God to have given me grace I should have done as other men, but nevertheless if I be elected God will have a time to call me, for it is not in my power to do good of myself; and if I be not elected, it is not my striving and endeavours will do me any good; and by reason of this corrupt Judgement, and corrupt mind, men give up themselves up to walk in such courses, as the flesh and carnal mind lusteth after.  
Fifthly, If that opinion be true, that God hath elected one sort and reprobated another sort, and that before the world was, than the wicked are damned for doing the will of God, as will plainly appear, for what God hath decreed to bring to pass, he doth decree to do it by means; as first, to save the elect thorough holiness, and to damn the wicked for their wickedness; and one he melts and softeneth that he may yield and be obedient, and the other he hardeneth, that he may be glorified in their destruction; and if God do harden men's hearts to do wickedly, is it not plain, that it is the will of God they should so do, for God works all things according to the counsel of his own will; and than if so, that God harden them to do wickedly, and then deny them because they do wickedly, doth not God damn the wicked for doing his will, or for the doing of what he appointed them to do: Let all Judge, for so say some, that men are appointed of God unto wickedness and disobedience, from this scripture, 1 Pet 2.8. But how that can be evil or disobedience, for men to do what God hath appointed them to do, (as yet) I know not.  
And Sixtly, and lastly, If this opinion be true, than we may not blame the wicked for any of their wickedness, but conclude that the fault is in him, (if it be wickedness that they commit) that did decree it and appoint it to be done: and thus God by this vain and wicked opinion is made the author of all the wickedness which is committed; and how dangerous it is, I leave the reader to judge, this short word premised; and pass to the next thing considerable; although I would have answered some Objections about this point, but because I find none material cited by my Antagonist, but that which I have answered in my former Treatise; and also because my time is very precious at present, and calls for brevity; and therefore I shall now come to speak to the last Particular in order, which shall be the conclusion of this first part of my book, which is about the Kingdom of our blessed Saviour, and his Saints upon earth, finding but little Objections by any urged against the Jews return out of their captivity, and none cited by my Antagonist worth speaking to; and therefore I now come to prove, That Christ and the Saints, shall possess a Kingdom, and reign upon earth.   

OF The Personal Reign OF OUR BLESSED SAVIOUR AND HIS SAINTS UPON EARTH.  
HEre is (comprehended) in this Subject of Discourse, such good news, as will (doubtless) comfort the heart of every one that waits for the Lord Jesus Christ to be revealed from Heaven: which is the glorious estate of Christ, and the Saints upon earth, which hath been foretold by the mouths of the Prophets, and also of the Lord Christ himself, and his holy Apostles, that through their words, together with the holy Spirit sent down from God into our hearts, (which bears witness to the same truth) we might have strong consolation, thorough laying hold upon the hope set before us, and therein wait for the Son of God to be revealed from Heaven, who is heir of all things, even the world present, and that which is to come; thorough whom (also) we have obtained (by promise) an inheritance, being predestinated to be made Kings and Priests, and to reign upon the earth; And in order to the clearing of this truth, I shall lay down this Point or Position; which is,  

That Christ and the Saints are to receive and possess a Kingdom, and reign upon Earth.  
This I shall prove, first by plain text of Scripture; and secondly, by reasons drawn from Scripture; and thirdly, the manner how Christ shall take the Kingdom; fourthly, a few words as touching the distance of time between the Resurrection of the just and unjust; fifthly, the place of Christ's Kingly seat; sixthly, how long Christ shall reign, and the estate and condition of the wicked in the time of Christ's reign.  
And first to prove, That Christ and the Saints are to receive a Kingdom, and to reign upon earth; which is clear from the Scriptures proved, for so saith the Prophet, Dan. 7.13, 14, 18. in these words, And I saw in the night a vision, and behold one like the son of man came with (or in) the clouds of Heaven, and came to the ancient of days, and they brought him near before him; 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, but the Saints of the most high shall possess the Kingdom for ever. From these words, we may safely conclude, That Christ and the Saints shall receive and possess a Kingdom, and reign, for so saith the Prophet Isai. 32.1. in these words, Behold a King shall reign in righteousness, (meaning the Christ,) and Princes, (meaning the Saints) shall rule in Judgement: To which also agreeth the words of the Prophet Obadiah, (vers. 21.) which saith, And Saviour's shall come upon Mount Zion, and Judge the mount of Esau, when the kingdom shall be the Lords. And that this kingdom shall be upon earth, and the Saints reign with Christ there, you may take notice of these Scriptures for the proof, and so I shall pass to the reasons drawn from Scripture: the Scriptures are thus read; He maketh war to cease to the ends of the earth, he breaketh the bow, and cutteth the spear in sunder: be still and know that I am God, I will be exalted amongst the heathen, I will be exalted in the earth; Clap your hands all ye people, shout to God with the voice of triumph, for the Lord most high is exalted, he is exalted, he is a great King over all the earth, he shall subdue the people under us, and the nations under our feet: God is gone up with a shout, the Lord with the sound of a trumpet; sing praise to God, for God is the king of all the earth; God reigneth over the heathen, for the shield of the earth belongeth unto the Lord: for behold he cometh to Judge the earth the Lord reigneth; & bring those mine enemies that will not that I shall reign over them, and slay them before me, Psal. 98.9. and Psal. 99.1. Luke. 19.14, 27. From these words we may see, that Christ and the Saints shall receive and possess a kingdom, and reign upon the earth; for it is plain from what hath been said, that the shield of the earth belongeth unto Christ, and that he shall reign upon earth, the which as yet he never did, but was as a servant unto all men when he was upon earth, and did also suffer, which is a vast difference from reigning; but he shall take to himself his great power, and reign, and so shall his people, as they now suffer with Christ, or for Christ, so they shall reign with him; and that their reign shall be upon earth, read the word of the Lord for the proof of it, as you may find it written by Saint John, Rev. 5.9, 10. in these words, And they sang a new song, saying, thou art worthy to take the book, and to open the seals thereof, for thou wast slain and hast redeemed us to God, out of every kindred, and tongue, and people, and nations; and hast made us unto our God, Kings and Priests, and we shall reign upon earth. From these words, (with the precedent) we may see, that Christ and the Saints shall receive a kingdom, and reign upon earth, the which proveth the truth of the Point before laid down, (viz.) That the reign of Christ and his People, etc.  
But as touching the reign of Christ and his people, many will consent to, but withal say, it is to be understood either spiritual here, or otherwise in Heaven.  
To which I answer and say, That the Saints shall not reign while they live in this mortal body is plain, because the Scripture saith, that all that will live godly in Christ Jesus, shall suffer persecution, 2 Tim. 3.12. And also, that thorough many tribulations, we must enter into the kingdom of God; and if so, than it is plain, that the Saints cannot be understood to reign here, because here they are to fill up the sufferings that are behind of Christ; and persons cannot be said to suffer and reign at one and the same time.  
And secondly, there is not one Scripture that I at present know of, (nor I believe none else) which saith, that Christ and the Saints shall reign in Heaven; but the Scripture saith, that when the Mediator-ship shall be delivered up into the hands of the Father, then shall the Son himself be in subjection unto the Father, and then shall God himself be all in all: but it is plain, and I shall make it yet more plain, that the Scripture saith, That Christ and the Saints shall reign upon earth. And now I shall come to give you the Reasons of the Position or Point, before mentioned, viz.  
That Christ with his Saints shall possess a Kingdom and reign upon earth; and the first reason is,  
Reas. 1. Because the Scripture saith, it is a Kingdom under, and not a kingdom in heaven, as you may read in the Prophecy of Dan. 7.27. in these words, And the kingdom and dominion, and greatness of the kingdom, UNDER the whole heaven, (mark that) shall be given into the hands of the people of the Saints of the most high, whose kingdom is to be an everlasting kingdom, and all dominions shall serve and obey him; From whence you may see, that there is a day a coming, that Christ and the Saints shall receive and possess the kingdom together, and reign under Heaven; and if it be under heaven, than it doth necessarily follow, that it will be upon earth; and this text agreeth with that which is spoken, by Dan. 2.34, 44. in these words; Thou sawest till a stone was cut out without hands, which smote the Image upon his feet, that were of Iron and clay, and broke them in pieces; and in the days of these Kings shall the God of heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left unto another people, but it shall break in pieces, and consume all these kingdoms, and shall stand for ever. And the stone shall become a great mountain, and fill the whole EARTH, (verse. 35.) which meaneth, Christ and his people; from whence we may see, that the Kingdom that Daniel speaks of, is to be upon earth, because he saith, it was to fill the whole earth; so then Christ and the Saints are to receive a Kingdom, and to reign upon earth.  
Reas. 2. Secondly, the second reason to prove, that Christ and the Saints shall receive a Kingdom and reign upon earth; is, Because the Scripture saith, that Christ and the Saints shall rule the Nations with a Rod of Iron, and bruise them like a Potter's vessel; the which cannot be unless Christ and the Saints receive a Kingdom and reign upon earth; for if the received opinion be true, that all shall arise together at the last day, and at a moment, or in a short time, one go to Heaven and the other to Hell; how then can Christ and the Saints then rule the Nations with a Rod of Iron, and bruise them like a Potter's vessel; for so long as the Saints live in this world, they must expect to suffer for Christ and the Gospel's sake, as saith Saint Paul, and Daniel; and indeed many Prophets and Apostles, that thorough many tribulations we shalt enter into the kingdom of God, yea every one that will live godly in Christ Jesus, shall suffer persecution: and as Daniel saith, The same Horn, (viz. Antichrist) made war with the Saints, and overcame them until the Judgement was set, and the time came that the Saints were to possess the Kingdom, Dan. 7.21, 25. Acts 14.22. 2 Tim. 3.12. And indeed the nigher to the end, there shall be bating one another, and betraying one another, and the People of God shall be hated of all men for Christ's name sake; and as Christ saith, in this world you shall have tribulation; for if they have persecuted me, they will also persecute you; and this was the portion of the primitive Saints, and will be the portion of the l●st also; therefore in this corrupt body they do not reign, but the wicked rule them with rigour, but there is a time that Christ and the Saints shall reign over them, and rule them with a rod of Iron, and bruise them like a Potter's vessel; which shows, that Christ and the Saints are to receive a Kingdom, and reign upon earth.  
Now that they are to rule all Nations, read Psal. 2.8, 9 compared with Rev. 2.26, 27. (in Psal 2.) the words are these, Thou art my son, this day have I begotten thee, ask of me and I will give thee the heathen for thy inheritance, and the uttermost parts of the earth for thy possession; Thou shalt break them with a Rod of Iron, and than shalt dash them in pieces like a Potter's vessel. Thus you see the honour and dignity that God hath given to his Son, namely, to rule the Nations with a Rod of Iron; and this very honour hath Christ given to the Saints, as you may read, Rev. 2.26, 27. in these words, He that overcometh and keepeth my works to the end, I will give him power over the Nations, and he shall rule them with a Rod of Iron, and burse them like a potter's vessel, even as I have received of my Father. Here we see the Scripture saith, that Christ and the Saints, shall rule the Nations with a Rod of Iron; which showeth, that Christ and the Saints, shall receive a Kingdom, and reign upon earth. And so I pass to the third reason, why Christ and his Saints shall receive a Kingdom, and reign upon the earth; which is,  
Reas. 3. Because the Scripture saith, that Christ and the Saints shall inherit the earth; now to live on the earth, and to have it or possess it (as their own inheritance) are two things; for Abraham's slaves lived in Canaan, but they had not the land in possession; so was Abraham a sojourner in the land, that afterwards he was to receive for an inheritance or possession; even so it is with us, we are strangers and sojourners in the earth, as was our fathers; and yet shall have it given into our hands for an inheritance, when it is restored into its glory; (I do not say we shall have no more, mistake not) For otherwise the first Adam lost some happiness or sovereignty that Christ never restores; but that Christ and the Saints shall inherit the earth, read these Scriptures diligently, which saith, He (viz. Christ) shall come down as rain upon the new mown grass, as showers that watereth the earth; and in that day shall the righteous flourish, and abundance of peace so long as the Moon endureth; his dominion shall be from Sea to Sea, from the rivers unto the ends of the earth; Thus Christ shall come down and inherit the earth; They that dwell in the wilderness shall bow before him, and his enemies shall lick the dust; yea all Kings shall fall down before him, all Nations shall serve him. Hence we see, that Christ is to inherit the earth, and the Nations to serve him; and now you shall see that the Saints shall inherit the earth also, and that Kings shall bow before them, and they shall bind them in chains and fetters of Iron, for so saith the Scripture, Blessed are the meek for they shall inherit the earth; and the high praises of God be in their mouths, and a two edged sword in their hands, to execute vengeance upon the heathen, and punishment upon the people; to bind their Kings with chains, and their Nobles with fetters of Iron; to execute upon them the Judgement written; this honour hath all the Saints, (mark that) praise ye the Lord; therefore wait upon God and keep his ways, and he will exalt thee to inherit the earth, when the wicked are cut off, thou shalt see it; For yet a little while and the wicked shall not be, (viz. bear rule) but the meek shall inherit the earth, and delight themselves in the abundance of peace; for evil doers shall be cut off, but those that wait upon the Lord shall inherit the earth. Hence we see, that Christ and the Saints, are to inherit the earth, and to exercise authority in government over Kings, and this honour is not peculiar to a few of the Saints only; but it belongs to all of them, even to the beggar upon the dunghill; for this honour hath ALL the Saints, praise ye the Lord, Psal. 149.8, 9 Psal. 72.5.6, 7, 8, 9 Psal. 37.9, 10, 11. Mat. 5.5. From which reason and Scriptures appeareth plainly, that Christ and the Saints are to receive a Kingdom and reign upon earth. And so I pass to the fourth reason, to prove that Christ and the Saints shall receive a Kingdom, and reign upon earth; which is,  
Reas. 4. Because God hath promised to restore the Kingdom to Israel, and their Judges as at the first, which were men that judged them in righteousness, even holy men; and Christ showeth us, that he and those that obey him, are to be Judges over the twelve Tribes of Israel; now this is not to be understood in a spiritual sense; that is to say, that there were to be some of the twelve Tribes converted, and Christ to rule over them; for hear we see the Saints shall judge them, that is meant be governors, as the Judges at the first; which cannot be taken in such a sense, for the Saints are not to exercise authority one over another (as considered in one and the same body) as saith Christ, The Lords of the Gentiles exercise authority, and they that are chief bear rule; but amongst you it shall not be so; but he that is greatest let him be your servant; But that the Saints with Christ shall receive a Kingdom and judge the twelve Tribes, read Luke 22.28, 29, 30. in these words, Ye are they that have continued with me in my temptations, and I appoint unto you a Kingdom as my father hath appointed unto me; that ye may eat and drink with me at my table in my Kingdom, and sit upon Thrones Judging the twelve Tribes of Israel: And (as before said) this honour shall all the Saints have, and therefore saith Saint Paul (to the Corinth's,) Know ye not that the Saints shall judge the world, 1 Cor. 6.2, 4. Luke 22.28, 29, 30. Isa. 1.26. These Scriptures with many more that I could add (only I study brevity) proveth; that Christ and the Saints are to receive a Kingdom upon earth, and reign and Judge the Tribes of Israel. And so I pass to the fifth reason to prove, that Christ and the Saints are to receive a Kingdom, and reign upon the earth; which is,  
Reas. 5. Because the Scripture saith, that the Kingdoms of this world are (to) become the Kingdoms of the Lord and his Christ, and he to take his great power and to reign; and it is a true and a faithful saying, that those that suffer with Christ, shall reign with him: but to prove that the Kingdoms of this world, shall become Christ's kingdom, and he to take his great power and to reign, read Rev. 11.15, 16, 17, 18. in these words, And the seventh Angel sounded, and there was a great voice in heaven, saying, the kingdoms of this world, are become the kingdoms of our Lord and of his Christ, and he shall reign for ever and ever; and the four and twenty Elders which sat before God on their seats, fell upon their face and worshipped God; 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; 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 a reward unto thy servants, the Prophets, & to the Saints, and to them that fear thy name small and great, and should destroy them which destroyed the earth. From these words, we may see these particulars laid down: First, that the Kingdoms of this World, are to be the Kingdoms of Christ at the sound of the seventh trumpet; read my Vindication of Zions' Redemption and Original Sin; where you shall find the effect of the seventh trumpet, the which at present I shall not speak to in particular; but know that there is a set time, that the Kingdoms of this World, is to become the kingdoms of Christ.  
But peradventure some will say, was there a time when the Kingdoms of this World were not Christ's.  
I answer, yea, for although Christ was born King of the Jews, and by his descent (according to the flesh) was to be King (as the Lord shown the wise men that came from the East to worship him) yet Christ tells Pilate, that his Kingdom was not (then) of this World, for he was first to suffer, and afterwards to receive a Kingdom and reign; so that there is a set time when the Kingdoms of this World shall be given into the hands of Christ.  
And secondly, the Nations were angry, and his wrath, and fury came up into his face, & he took his great power and did reign. From whence we may see, that although Christ never was without power, yet there is a set time for his exercising of it, which is employed in the word, TOOK his great power and did reign.  
Thirdly, it is the time that the dead shall be judged, (that is the dead in Christ) and then he shall give the reward to his servants the Prophets, and all that fear his name small and great.  
Fourthly, He will destroy them which destroyed the earth, and make war to cease from the ends of the earth, and they shall beat their Swords into Plow-shears, and their Spears into pruning hooks, for there shall be abundance of peace so long as the Moon endureth. So then there is a set time for Christ to take his great power and to reign, and for the Kingdoms of this world, to become the Kingdoms of our Lord and his Christ. From whence we may see, that Christ and the Saints are to receive and possess a Kingdom, and reign upon earth; and so I pass to the sixth reason, to prove Christ and the Saints to have a Kingdom, and reign upon earth; which is,  
Reas. 6. Sixthly, Because the Tabernacle of God, shall be with men, and he shall dwell with them; now this very word (the Tabernacle with men, and he dwell with them) implieth, that Christ shall come again, and dwell upon earth, for so is the comparison that Christ made, while he was upon earth, that the Son of man was like to a certain Noble man, that went to receive a Kingdom, and to return, Luke 19 verse 11, 12, 13. From whence we may see, that Christ is to return again as he also hath said, I will come unto you again, and your hearts shall rejoice, and your joy no man shall take from you; but as for this, I shall show more at large anon, only that you may see, that the Tabernacle of God shall be with men, and he dwell with them, read Rev. 21.3. in these words, 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. O let the Nations be glad, and sing for joy, for thou shalt Judge the people righteously, and govern the Nations upon the earth; (Selah.) Then shall the earth yield her increase, and God even our God, shall bless us, and all the ends of the earth shall fear him; for the Lord shall be King over all the earth. From these Scriptures we may see, that the Lord is to dwell with men, even to come down and dwell with them; it is not said, that man shall dwell with God, implying a removing of their place, but the Tabernacle of God to be with men, and he to dwell with them; implying, that God will remove his habitation.  
But peradventure some may say, will the Lord come and dwell with us upon a corrupt carnal earth?  
To which I answer, and first, Christ did dwell with his Disciples upon the earth, and eat with them after his Resurrection, (what will that teach us, weigh it well.) But secondly, the earth than shall be more pure than the Heavens are now, for the earth shall be clean in his sight, and very good as he at first made them; when the restorer shall have restored all things, for then the curse will be taken away; but as saith Eliphaz, Job 15.15. The heavens are not clean in his sight; I might speak of God's dislike of it by reason of the Angel's transgression.  
But you will say, there shall be a new heaven as well as a new earth.  
I answer it is true, where ever God's seat is, there is Heaven, but God's seat shall then be upon earth in Jerusalem, where he was shadowed out of old, and hence Jerusalem is called (by the Prophet, Isa. 65.17, 18, 19) the new Heaven, in these words, Behold. I create a new Heaven, and a new Earth, and the former shall not be remembered, nor come into mind; 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, and I will rejoice in Jerusalem and joy in my people; and the voice of weeping shall be heard no more in her, nor the voice of crying. From these words we may see, what is to be understood by the new Heaven and new Earth, spoken of in the 21 Chapter of the Revel. and what is to be understood of the Tabernacle of God being with men, and he to dwell with them, even the Lord of Hosts in his holy mountain at Jerusalem; And Saviour's shall come upon mount Zion, (viz. Saints) to Judge the mount of Esau, when the Kingdom shall be the Lords: and so I pass to the seventh Reason, to prove that Christ and the Saints shall receive a Kingdom, and reign upon earth; which is,  
Reas. 7. Seventhly, Because Christ hath commanded us to pray for it, even that his Kingdom might come, that his will might be done in Earth as it is in Heaven; For there is a time coming, that it shall be so, and the earth shall be full of the knowledge of the Lord, as water covereth the Sea, when the Law shall go forth of Zion, and the word of the Lord from Jerusalem; now till that day, there will be weakness and imperfection amongst the godly, that the will of God sometimes will be opposed and resisted, but at that time there shall be no sin or disobedience amongst the godly; for if they seek for sin in Judah, there shall be none found; for they shall defile themselves no more with any of their detestable things; for all the ends of the earth shall remember and turn unto the Lord, and all the kindreds of the Nations, shall worship before thee, for the Kingdoms is the Lords, he is the governor amongst the Nations, Psal. 22.27, 28. Ezekiel 37. Matth. 6.10. Micah 4. From hence we may see, that Christ is to have a Kingdom, and reign and govern the Nations upon the earth, at which time his will shall be done upon earth, as the Angels do it in Heaven; and this Kingdom also is the Saints, it being the good pleasure of the Father, to give it unto them, as saith Christ, Luke, 12.32. So then Christ and the Saints are to receive a Kingdom and reign upon earth. And so I pass to the eighth reason, to prove Christ and his Saints to reign upon earth; which is,  
Reas. 8. Eightly, Because the Scripture saith, that God will raise up unto David a righteous branch, (viz. Christ) who shall have the Government upon his shoulders, and execute Judgement and Justice in the earth; (mark that) and in his days Judah shall be saved; (which yet is not) and Israel shall dwell safely; and the Saints shall shout for joy, and the wicked shall be as ashes under the soles of their feet; for God will make Zion (as) a threshing of Iron, having teeth, which shall beat the mountains (of opposition) into dust; and the little hills into powder. And that there shall be such a righteous branch rise up to David, who shall give his people rest, and a Kingdom and dominion, that they may reign with him upon earth, read these Scriptures and peruse them well, Jer. 23.5, 6. in these words, Behold the day cometh saith the Lord, that I will raise up unto David a righteous branch, and a King shall reign and prosper, and shall execute Judgement and Justice in the EARTH; in his day Judah shall be saved, and Israel shall dwell safely, and this is the name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. From these words we see, that the Son of David, (namely the Lord Christ our Righteousness) is to be King, and that over all the earth, to execute Judgement and Justice therein, and at that time (or in the days of his reign) Judah shall be saved, and Israel shall dwell safely; that is, God will restore (as before said) their Judges as at the first, (viz. the Saints) who will judge them in righteousness, for the shield of the earth belongeth unto the Lord; for so saith the Prophet, Isa. 9.6, 7. in these words, For unto us a Child is born, unto us a Son is given, and the government shall be upon his shoulder, and his name shall be called, Wounderful Counsellor, the mighty God, the everlasting Father, the Prince of peace; of the increase of his government and peace there shall be no end, upon the throne of David, and upon his Kingdom to order it, and to establish it with Judgement and with Justice, from henceforth even for ever. From whence we see, that if David's Kingdom was upon earth, than Christ will have a Kingdom upon earth, for it is to be upon the throne of his Father David, and that is the sure mercies of David, that he was never to want a man to sit upon his throne; meaning that Christ was to sit there; but more of that anon. Hence you may see, that Christ is to receive a Kingdom and reign upon earth, and his Saints with him, for they are joint heirs; that in suffering with him, they may also be glorified together, and reign with him according to the Scriptures, Rom. 8.17. 2 Tim. 2.12. And so I pass to the ninth Reason, to prove that Christ and the Saints, shall receive a Kingdom and reign upon earth.  
Reas. 9 Ninthly, Because the Scripture saith, That God will send Jesus Christ, whom the Heavens must retain until the times of Restitution of all things, (Act. 3.19, 20, 21.) and that he shall take the Kingdom out of the hands of the wicked, and give it into the hands of the Saints, according to daniel's words, Chap. 7.14, 18, 22. where he as King, and they as Princes, shall reign in righteousness, Isa. 32.1. and Kings shall bow before Christ and them, and lick up the dust of their feet; and Kings shall minister unto them, that is, serve them, or be servants unto them; peruse these Scriptures well, and so I shall hasten to the tenth and last Reason, and also to a conclusion as to this Subject of Discourse, the Scriptures are these, Psal. 72.10, 11. Psal. 68.29. Psal. 110.5. Isa. 49.7, 23. Chap. 60.10, 11, 12. and thus it is written; Princes shall come out of Egypt, Ethiopia shall soon stretch out her hands to God, because of thy Temple at Jerusalem; Kings shall bring presents unto thee, they that dwell in the Wilderness shall bow before him, and his enemies shall lick the dust: The Kings of Tarshish, and of the Isles shall bring presents: the Kings of Sheba, and Seba (viz. Ethiopia and Arabia) shall offer gifts; Yea all Kings shall fall down before him, all nations shall serve him: The Lord said to my Lord, sit thou at my right hand until I make thy enemies thy footstool: the Lord shall send the rod of thy strength out of Zion, (mark that) rule thou in the midst of thine enemies: The Lord at thy right hand shall strike thorough Kings in the day of his wrath, he shall Judge amongst the heathen, he shall fill the places with the dead bodies, he shall wound the head over many countries; He hath showed his people the power of his works, that he may give them the Heritage of the Heathen, (Psal. 111.6.) For thus saith the Lord, the redeemer of Israel and his holy one, to him whom man despiseth; to him whom the nations abhorreth, to a servant of rulers; Kings shall see and arise, Princes also shall worship, because of the Lord that is faithful, and the holy one of Israel, and he shall choose thee; and they shall bow down with their faces towards the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord, for they shall not be ashamed that wait for me. For Kings shall minister unto thee, for the nation or Kingdom that will not serve thee, shall perish, yea those nations shall be utterly wasted. From these Scriptures (with many move that I might add if time would give way to it) we may see, that God will take away the Kingdoms and Dominions out of the hands of the wicked heathens, and give them into the hands of Christ and the Saints, that they may possess the heritage of the heathen, (of which the taking the land of Canaan of old was a type) and so Kings to fall down before them; this honour shall Christ have, and all the Saints praise ye the Lord. And thus I come to the tenth and last Reason that I shall give at present, (although many more might be given) to prove, that Christ and the Saints shall receive a Kingdom, and reign upon earth; which is,  
Reas. 10. Because the Scripture saith, that there is a world to come to be put in subjection to Christ and the Saints, now the word WORLD, presupposeth the estate of things as at present in this world; namely, an inhabitant of men and beasts, and of all creatures; so as Adam had all things put into subjection, so (also) shall the whole creation be restored to their former dignity, Rom. 8. only the Serpent excepted, and such men as sell their inheritance by their sins, as Esau did his: But because I must be brief, I shall now give the Scriptures to prove, that Christ and the Saints are to have a world to come put in subjection unto them, which cannot be meant in heaven; for I have already showed, that they shall not have that subjected to them, but Christ and the Saints at that time, (viz. after the Mediator-ship is delivered up to God) shall be in subjection themselves, as you may see, 1 Cor. 15.24, 25, 26, 27, 28. So then they having the promise of a world to come, to be put in subjection under them, implieth clearly, that Christ and the Saints shall reign upon earth, or to have a world to come to reign in; or the Kingdoms of this world to be altered and become the Kingdoms of Christ, and the Saints, as I before have proved: but to the proof; that Christ and the Saints are to have a world to come, subjected under them, read and peruse these Scriptures, and the Lord grant to open thy understanding; the Scriptures are thus read unto thee, For unto the Angels hath he not put into subjection the world to come, whereof we speak, but one in a certain place testified, saying, what is man that thou art mindful of him, or the Son of Man that thou shouldest visit him? Thou hast put all things in subjection under his feet; for in that he hath 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, but he shall subdue the people under us, and the Nation under our feet; For whether Paul or Apollo, or Cephas, or the World, or life, or death, or things present, or things to come, all are yours, and you are Christ's, and Christ is Gods. And the Saints shall take the Kingdom and possess it for ever, neither shall it be given into the hands of another people for ever; from whence we may see, that Christ and the Saints are to receive a Kingdom and Reign upon Earth. And so I pass to the next Particular, saying, that I have given thee but a dram at present, for what I might give, (as to this Subject of discourse) if time had not prevented me, but I hope that what hath been said here, being seriously read and weighed, will bring other Scriptures into thy mind; and so citing the Texts before read unto thee, Heb. 2.5, 6, 8. Psal. 33.8. 1 Cor. 3.22. Dan. 7.18. Chap. 2.44. I come to the third particular, which is, the manner of the coming of the Lord, and the great slaughter at the taking of the Kingdom.   

The Battle of the great day.  
As touching the Battle of the great day of the God Almighty. We find that the Prophets (as well as the Apocalepse) do bear their Testimony unto the truth thereof, so that I need not use much circumlocution or argument to prove it, yet in order to the clearing of the matter, I shall lay down this point as a ground of the discourse; which is,  
That there will be such a great slaughter at the coming of Christ (to take and possess the Kingdom) that the very Fouls of the Heavens, shall be filled with the flesh and blood of Captains, and great men of the earth.  
For thus saith the Prophet, Ezek. 39.17, 18. And thou son of man, thus saith the Lord God, speak unto every feathered foul, and to every beast of the field, Assemble yourselves, and come gather yourselves on every side to my sacrifice, that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the Princes of the earth, and ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice which I have sacrificed for you. And all the heathen shall see my Judgement, that I have executed, and my hand that I have laid upon them. Revel. 19.17. And I saw an Angel standing in the Sun, and he cried with a loud voice, saying, to all the fouls that fly in the midst of Heaven, come and gather yourselves together unto the Supper of the great God. That ye may eat the flesh of Kings, and the flesh of Captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men small and great, bond and free. From these Scriptures you may see, that there is to be a very great slaughter at the time when the Lord Christ shall take his Kingdom to Reign upon Earth; and several Prophets also bear their testimony to this thing, as Isa. 34.5, 6. Joel 2.1, 2, 3, 4. But because of the want of time I pass to the reasons of the point.  
Reason 1. Because the Scripture saith, that God will give him, (viz. Christ) the heathen for his inheritance, and he shall bruise them like a potter's vessel, Psal. 2. and we also see what the Psalmist saith of Christ's victory over his enemies, Psal. 110.5. The Lord at thy right hand shall strike thorough Kings in the day of his wrath, he shall Judge amongst the heathen, he shall fill the places with the dead bodies, he shall wound the heads over many Countries; for (saith he) I will tread them down in my anger, and trample them in my fury, and their blood shall be sprinkled upon my garments, and I will slain all my raiment, for the day of vengeance is in my heart, and the year of my redeemed is come: from whence we see, that Christ is not only to take the Kingdoms of the whole World into his hands, but also to trample the wicked as ashes under the soles of his feet: and so I pass to the second reason.  
Reason 2. Because the Lord hath said, that the destruction of the Assyrian, (viz. the man of sin or Antichrist) shall be like the slaughter of Midian at the Rock Orib, Isa. 10.24, 25, 26. Therefore thus saith the Lord God of Hosts, O my people that dwell in Zion! be not afraid of the Assyrian, he shall smite thee with a Rod, and shall lift up his staff against thee after the manner of Egypt; for yet a very little while, and the indignation shall cease, and mine anger in their destruction, and the Lord of Hosts shall stir up a scourge for him, according to the slaughter of Midian at the Rock Orib: now that you may understand, what that slaughter was, you may read, Judg. 7.22. Where we find that the Lord set every man's hand against his brother, so that they destroyed each other, with a very great slaughter, and so it will be in the day of the Lord, for when they see the great unavoidable judgements which shall overtake them, and that the mountains will be too narrow a covering for them: then will their indignation be kindled one against another, so as to destroy each other, as you may see from that type in the days of Gideon, and also from the words of the Prophet Ezek. 38.18, 19, 20, 21, 22. which saith, & it shall come to pass at the same time, when Gogg shall come up against the Land of Israel, saith the Lord God, that my fury shall come up in my face. For in my jealousy, and in the fire of my wrath have I spoken: Surely in that day shall there be a great shaking in the Land of Israel. So that the fish of the Sea, and the fouls of the heaven, and the beasts of the field, and all creeping things that creepeth upon the earth, and all men that are upon the face of the earth, shall shake at my presence; and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground. And I will call for a sword against him thorough all my mountains, saith the Lord God; every man's sword shall be against his brother. And I will plead against him with pestilence, and with blood, and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire and brimstone; Thus will I magnify wy self, (and so forth.) from these words with the Prophet, Zach. 14.13. We may see that there will be a very great slaughter upon Gogg and his Army, at the time when the Lord Christ shall dispossess him of his great power and authority, and it will be like to that slaughter of Gideon, which was called the sword of the Lord, and the sword of Gideon, Judg. 7.18.  
Reason 3. That there is to be such a great slaughter, is clear, because it is to be like the great slaughter of Jehoshaphat upon Moab, Ammon, and Mount Seir, (2 Chron. 20.22, 23, 24.) which was a very great slaughter, as you may read in the fore cited text; and that this slaughter was a type of the slaughter that shall be at the time when Christ shall take the Kingdom, you may see what Joel saith to this, Joel 3.1, 12, 13. For behold in those days, and in that time when I shall bring again the Captivity of Judah, and Jerusalem, I will gather all Nations, and will bring them down unto the valley of Jehoshaphat, and will plead with them there; let the heathen be awakened, and come up to the valley of Jehoshaphat; for there will I sit to Judge the heathen round about; proclaim ye amongst the Gentiles, prepare war, beat your Plowshears into swords, and your pruning hooks into spears, put you in the sickle for the harvest is ripe; and the Angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God, and the winepress was trodden without the City, and blood came out of the winepress even to the horse bridles, by the space of a thousand and six hundred furlongs, Revel. 14.19, 20. From whence we may see, that there is to be a very great slaughter in and amongst the Army of Gogg, and Magog; I could cite many such like texts, only time suffereth me not, but I pass to the fourth reason.  
Reason 4. Because it is to be the year of vengeance, and recompense for the controversy of Zion, that as the Church of God, and also the Jews have been spoiled; so for a reward God will give their enemies into their hands, & they shall spoil them by whom they were spoiled; so that Zion shall be as a thrashing instrument of Iron, having teeth that shall beat the mountains into dust, and the little hills into powder, for God will show his indignation upon the Nations, and his fury upon the Armies, as saith the Lord by the Prophet, Isa. 34.1, 2, 3, 5, 6, 8. in these words, Come near ye nations to hear, and hearken ye 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: he hath utterly destroyed them, he hath delivered them unto the slaughter. For my sword shall be bathed in heaven: behold, I will come down to Idumea, and upon the people of my curse to Judgement. The sword of the Lord is filled with blood; it is made fat with fatness, and with the blood of Lambs and Goats, with the fat of the kidneys of Ramms: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. For it is the day of the Lords vengeance, and the year of recompense, for the controversy of Zion. From whence we may see, that although God's people do suffer at present, and are to suffer until the day of redemption; yet at that day, even when the Lord shall appear, although it be the time of jacob's trouble, yet they shall be delivered, and the wicked shall come in their stead; that is, they shall then be in very great trouble; and so I pass to the fifth Reason.  
Reason 5. Because God's determination is to gather the nations, and assemble the kingdoms, that he may pour upon them the fierceness of his indignation; and that it is to be at that day, read Isa. 63.1, 2, 3. Zeph. 3.9. Zech. 14.1, 2, 3, 4. Isa. 10.23. Ezek. 38.19. Micah 4.12, 13. Isa. 3.27, 28, 29, 30, 31, 32, 33. From these Scriptures, we may see the great slaughter that will be at the time aforesaid, which indeed the Prophets have spoken fully to; and because I have given you an account of it in my former Treatise, I shall pass it at present, and come to the next thing, which is, a few words as touching the distance of time between the resurrection of the just and unjust.  
There is to be a distance of time between the resurrection of the just and unjust.  
As to the the proof of this subject of discourse, I shall be brief, omitting circumlocution, and only give you plain proof of Scripture, (although I might give many reasons.) And first we may see that our blessed Saviour doth affirm it, (when he speaks of his second coming to raise the dead, and to take up the quick into the clouds) saying that, Of that day and hour, knoweth no man, no not the Angels in Heaven, but my Father only; but as the days of Noah was, so shall be the coming of the Son of man, for in the days before the flood, they were eating and drinking, marrying, and giving into marriage, until the day that Noah entered into the Ark, and knew not until the flood came and took them all away; so also shall the coming of the son of man be. Then shall two be in the field, the one SHALL BE TAKEN, and the other shall BE LEFT; two women shall be grinding at the mill, the one SHALL BE TAKEN, and the other LEFT; two shall be in one bed, the one shall be taken, and the other shall be left, Mat. 24.36, 37, 38, 39, 40, 41. compared with Luke 17.34. And that this speaks of the taking up of the faithful that are alive, and leaving the unfaithful behind upon the earth, and raising of the dead that are faithful, and leaving the rest of dead behind that are unfaithful, is further cleared by the words of Paul, to the Thessalonions. 4.15, 16, 17. which saith, 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 that are asleep. 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. 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 shall be for ever with the Lord. From these words we may see the words of Christ are explained, where he saith, two shall be in one bed, the one taken, the other left, which is (saith Paul) at his COMING, that such as sleep in the Lord, will Christ arise FIRST, to bring with him, and also the quick that are faithful shall be caught up with them, and the rest to be left behind, and the rest of the dead also not to live again until a certain juncture of time appointed of God, as you shall see more anon; but hence you see without controversy, that the dead in Christ shall rise first, as well as the faithful that are alive shall be caught away, and the other (viz. the wicked) left behind. And now I come to the next thing, which is, the last that I shall say to this subject, that is, How long the just shall rise before the unjust; which is the whole time of Christ's holding his Kingdom, which is, the term of a thousand years; and that you may see the truth of this, read Revel. 20.4, 5, 6. in these words, 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 witness of Jesus, and the word of God, and they lived, & reigned with Christ a thousand years; But the rest of the dead lived not again, until the thousand years were fulfilled. This is the first resurrection: or (indeed) as we may (fitly say) the Resurrection of the first, or just: that both from Christ's words, and Paul's, and also Jesus, we may see that the godly shall arise a thousand years at the least before the wicked to possess a Kingdom, and to reign upon earth, the which glory God hath prepared for those that love and obey Christ, and walk in his Ordinances, and keep them to the end; and thus I briefly pass to the fifth particular, which is the place of Christ's Kingly Seat.  
Fifthly, As to the place of Christ's Kingly Seat, the Scriptures seem to be very clear in making of it out to be at the (former) beloved place Jerusalem, which is to be built, and inhabited as of old time, the which in another Treatise I have fully proved, that Zion and Jerusalem is the beloved place of the Lord, where Christ's Throne is to be established, in the place where David's Throne was, for so saith the Scriptures as you may read, Isa. 9.6, 7. In these words, For unto us a child is born, unto us a Son is given, and the government shall be upon his shoulders, & his name shall be called Wonderful Counsellor, the mighty God, the everlasting Father, the Prince of peace. Of the increase of his government and peace there shall be no end, upon the THRONE OF DAVID, and upon HIS KINGDOM to order it, and to establish it with Judgement, and with Justice, from henceforth even for ever, the zeal of the Lord of hosts will perform it; then shall the Sun be ashamed, and the Moon confounded, when the Lord of hosts shall reign IN MOUNT ZION, AND IN JERUSALEM, before his ancients gloriously, Isa. 24.23. From these Scriptures you may see, that Christ's Throne is to be in Mount Zion in Jerusalem, in the time of his reign; as,  
First, because God himself hath declared it by the Spirit of prophecy in David, Psal. 2.6, 7. Yet will I set my King upon my holy hill of Zion, etc.  
Secondly, it is a Doctrine preached by the Angel to the Virgin Mary, Luke 1.30.31, 32. In these words, And the Angel said unto her, fear not Mary, for thou hast found favour with God. And beh 〈◊〉 l, thou shalt coceive in thy womb, and bring forth a Son, and shalt call his name Jesus, he shall be great, and be called the Son of the highest, and the Lord shall give unto him the THRONE OF HIS FATHER DAVID, etc.  
Thirdly, Jerusalem is to be called the Throne of the Lord, as faith the Prophet, Jer. 3.17.  
Fourthly, The Lord himself saith, that he will dwell there, Zach. 8.3. In these words, Thus saith the Lord, I am returned unto Zion, and will dwell in the midst of Jerusalem, and Jerusalem shall be called a City of truth; it is a Prophecy of the last times as is very clear from the Text.  
Fifthly, The Lord saith, that Zion and Jerusalem is his rest, and dwelling place for ever, speaking prophetically also by David, Psal. 132.13. and Isaiah saith, Cry out, and shout, thou inhabitant of Zion: for great is the holy one of Israel in the midst of thee. Isa. 12.6. A clear Prophecy of Christ's Kingdom. Again,  
Lastly, That Christ's Seat is to be in Zion in Jerusalem, is clear, for Micah prophesying of the last days, and of both the Houses of Israel's return, (viz.) Israel and Judah's return out of their last & long captivity, saith, I will make of her that halteth a remnant, and her that mass cast off a strong nation, and the Lord shall reign over them IN MOUNT ZION, henceforth even for ever, for the Lord hath appeared of old unto thee saying, I have loved thee with an everlasting love, for there shall be a day that the watchmen upon the Mount Ephraim, shall cry, arise ye, and let us go up to ZION UNTO THE LORD OUR GOD. For there shall the glorious Lord be unto thee a place of broad rivers, for he shall roar out of Zion, and utter his voice from Jerusalem, for the LORD DWELETH IN ZION, Micah 4.2, 3, 4, 5, 6. Jer. 31.6. Amos 1.2. Isa. 31.4. Chap. 33.2. From these and many more Scriptures, and reasons that might be given, we may see where Christ's Throne shall be in the time of his Kingdom, which is, on Mount Zion in Jerusalem, that Throne which was his Father david's, which he took from the Jebusites, and Christ will also take it from the Antichrist, and will possess it for ever, that the everlasting covenant may be made good in him, even the sure mercies of David, not to want a man to sit upon his Throne, but that of the fruit of his loins according to the flesh, he should raise up Christ to sit upon his Throne, and so shall the word of the Lord be fulfilled (in its time) which speaks of Christ's Kingdom according to the very letter of the word, as it was fulfilled (in the letter of the word) about his sufferings; and thus I pass this particular, and come to the sixth and last, which is, how long Christ shall reign, and the estate of the wicked in that time.  
Sixthly, As it hath been already proved, that Christ and the Saints shall receive a kingdom, & reign upon earth; now I shall proceed to resolve the matter as touching the time, and that is also foretell in the Scriptures to be a thousand years, which time will contain ten generations, it being preconsidered, that persons shall live (in that day) to be an hundred years old, according to the words of the Prophet, Isa. 65.20. which saith, 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, and the sinner being an hundred years old shall be accursed; and that curse shall be the same spoken by the Prophet, Zech. 14.12. and that the time will be a thousand years, is plain from the words of the Lord to John, Rev. 20.4, 5, 6, 7. where the Lord shown John, that the godly were to live again after death, and to reign with Christ a thousand years, before the rest of the dead men (viz. the wicked) were to live again. But if it should be demanded of me, whether Christ and the Saints, shall reign but one thousand years, I should not say positively that they are to reign no longer, as just to limit the time; yet I shall give my judgement as (a man who have obtained favour of the Lord) and say, its like that a thousand years may be the set time; first, because we know that Christ is to give up the Mediator-ship, and kingdom into the hands of the Father, and then he is to be all in all, (as you may read, 1 Cor. 15.24.) and the Son then must be in subjection to the Father; so that although Christ be to receive the Kingdom, and greatness of the Kingdom under the whole heaven, and possess it, and reign, yet he is to leave it again at the time appointed of the Father, which seems to be the time before mentioned, (viz.) at the end of the thousand years; but if it should be objected and said.  
Object. That that thousand years' reign which you speak of, may possibly be but the very time or day that Christ, and the Saints shall pass sentence upon the wicked, as Christ to judge, & the righteous to be said to judge, as they acknowledge Christ's judgement to be just, & so trample down the wicked, because the Apostle saith, that one day with the Lord is as a thousand years, and a thousand years as one day, 2 Pet. 3.8.  
Answ. It cannot be so understood, because Christ is to sit upon the Throne of his father David, and to GOVERN IT; in which time his dominion shall be from Sea to Sea, and from the rivers unto the end of the world; they that dwell in the Wilderness shall bow to him, his enemies shall lick the dust; the Kings of Tarshish, and of the Isles shall bring presents; the Kings of Sheba, and Seba, shall offer gifts, yea all Kings shall fall down before him, all nations shall serve him, his name shall be for ever, (Name, signifieth authority) his name shall be continued as long as the Sun, and the whole earth shall be filled with his glory, Amen, Psal. 62.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. This whole Psalm with many more speaks fully of this thing; and how can it be imagined that the Babylonion, and Pertian, and Grecian, and Roman Monarches, should continue so long, and Christ's Kingdom (that the Scripture speaks most of (which is to be the Kingdom under the whole Heavens) should remain so little a while as some do Imagine; to what end is it for him to take his great power, and to reign, if it be for such a small time as one day, (according as a day is in our account) no, doubtless it is to be for a thousand years at the least.  
Secondly, We understand the six day's vocation (of God's work) doth hold forth, and teach us, that the continuation of the World is to be for six thousand years, it being considered that a day with the Lord, is as a thousand years (only the days to be shortened for the elects sake) and the seventh day which was God's rest from his labour (and the year of Jubilee) to be understood to figure out unto us, the seven thousand years which is to be the time of Christ's Kingdom, and the glorious rest that we are to labour to enter in to.  
Thirdly, It appears to be a large time, because the families of the earth are to come up to worship this great King, the Lord of Hosts, Isa. 66. Zach. 14. Mich. 4. and the Lord is to be their teacher, and he is to make war (at that time) to cease to the ends of the earth, and he is to be one, and his name one at that time, and to govern the nation upon the earth; all which things bespeaks more time than a moment, or one (natural) days time.  
Fourthly, It further appears that the time will not be short, because in the time of Christ's Kingdom, his will shall be done in earth as it is done in heaven, when the Tabernacle of God shall be with men, and he dwell with them, as the time is at hand when it will be so, and the earth shall be full of the Knowledge of the Lord, as the waters cover the Sea; time would fail me to speak of these things in particular, and therefore I shall omit it at present, and more especially because there are many in this nation would assist me with their help in this point of Christ's Kingdom, if it should lie at the stake, for want of proof, and that makes me the more sparing, for I could thorough God's assistance speak more largely, about the same point, but because of the reasons before mentioned, I have only given thee what lieth before me in my understanding, and leave the most serious perusal of things until a future and greater occasion offereth itself unto me, and at present shall only speak a few words to the estate and condition of the wicked in the day of the Lord, and in the time of his Kingdom; which is,  
First, as concerning the coming of Christ, we find that the greatest part of men shall be gathered together to make up that company of Gogg and Magog, and we may read what will become of them, when the Vine of the earth is reaped, and cast into the great Winepress of God, and trod without the gates of Jerusalem, that blood shall come out to the horse bridle, and Joel, and Ezekiel speaks largely of that; and more of it, Revel. 19.1. And although time admits not of writing the words of the several texts, yet peruse them at thy leisure as thou mayest find them written, Isa. 63.1, 2, 3, 4. Ezek. 39 to the sixteen verse. Joel. 3.11, 12, 13. Revel. 14.18, 19, 20. Chap. 16.16. ARMAGEDDON, a place of slaughter, Chap. 19.17, 18, 19, 20. From these and many more which might be cited (the which elsewhere I have cited) we may see that a very great multitude will be slain at the very time when Christ shall take his Kingdom, although a few shall be affrighted and give glory to God: but the next, or that which remains, is, to speak somewhat of the rest which are not slain: and,  
First, we cannot conclude any of them in a state of Salvation, or any grace to be offered to them that are wicked, and refuse the tender of the Gospel, save them few above written; because when Christ cometh, he that than is holy shall be holy still, and he that than is filthy, shall then be filthy still, Revel. 22.11, 12.  
Secondly, the great Antichrist shall cause all unless the sanctified one's, and some few elect that shall escape him, to receive a mark in their right hand, or forehead, and they that escape the sword which received his mark, they shall be tormented day and night, and they shall have such curses as I spoke of not long before, concerning the sinner that remained so till he come to be a sinner an hundred years old: But paradventure some may say.  
There is some that have not heard of Christ's fame, shall at that time be sent to, that they may see his glory, Isa. 66.19.  
Answ. There are some that shall escape the Man of sin, and not receive his mark, as Edom, and Moab, and the chief of the children of Ammon, Dan. 11.41. And Moab shall be an hiding place to Israel in that day, these shall be sent to Tarshish, and pull and lug, that they that (by reason of being remote) have not heard, these shall have a day of grace offered in the time of Christ's reign, and also the children that are in their nonage, but the Sons of those that have afflicted God's people, shall come bending unto them; and in brief thus, as the wicked shall be broken like a Potter's Vessel at the coming of Christ; even so those that in their generations come not up to worship the Lord Christ in the time of his Kingdom, shall be bondslaves to Israel, and at last, perish in the manner before spoken of; so in the time of Christ's Kingdom, there will be some sinners, though not of the Jews, and their Judgement will be great, and at last when the Devil is loosed at the end of the thousand years, there will be such a seed for him to work upon, as in fore time, and then he shall befool them, & persuade them that they may break off their yoke from off their neck, and not be captivated, but may (themselves) conquer and reign, and so shall come up to Jerusalem, thinking to besiege it, and take it, and then fire shall come down from God out of Heaven, and destroy them, and this bringeth in the resurrection of the unjust; namely the last, and general resurrection, & the eternal Judgement, & then when all Rulers and authority is put down, even the very last enemy, which is death; then shall Christ deliver up his Kingdom and authority into the hands of God the Father, and then shall Christ and the Saints be in subjection to God for ever, and shall remain with him in bliss in that everlasting station, that heavenly Jerusalem; the which the Lord grant it to be the portion of every serious Soul that seeketh after truth, unto whose hands these lines may come, and to all others: which is the earnest desire of him, that would fain have been larger in meditation & writing, but by reason of several occasions, time suffereth him not.  
Farewell.     

The Good Ancient Laws and Statutes OF KING JESUS VINDICATED.  
Wherein is proved by several Scriptures, and several Grounds and Reasons drawn from Scriptures, That all the Laws, Statutes, and Ordinances of King Jesus, given forth in his last Will and Testament, are practicable, and to be practised by the Lord's People in all Ages, until the World's end, or till the second Coming of the Lord Jesus Christ to Judgement.  
Whereunto also is added an Answer to the most material Objections to this Point or proof, for the Cessation of some of Christ's Ordinances: It being in Answer to a Book, published by Mr. Simon Henden of Biddenden in Kent, entitled, A Glass of some new Discoveries.  
Together with a brief Review of the Heads of a Conference between him and the Author, before many witnesses, June 3. 1658.  
By GEORGE HAMMON, Pastor to the Church of Christ, meeting in Biddenden in KENT.  
I said, days shall speak, and multitude of years should teach wisdom. But there is a spirit in man; and the inspiration of the Almighty giveth them understanding. Great men are not always wise, neither doth the aged understand judgement. Therefore I said, harken unto me, I also will show thee mine opinion,  Job 32.7, 8, 9, 10. 
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 HAVE COMMANDED YOU, and lo, I am with you ALWAYS EVEN to the END of the WORLD, Amen,  Mat. 28.19, 20. 
LONDON Printed by G. Dawson, for the Author, 1660.   

The Epistle Dedicatory TO Mr. Simon Henden, and his Son John.  
SIRS,  
ACcording to my promise, and the desire of many Friends, I have taken in hand to give some further Account of the Conference that we had at your House, in June the 3d. 1658. Together with an Examination and Trial of some few Particulars published by you upon a more mature consideration; But truly I must be very brief, because the Press hath waited a long while for it by reason of my being so much from home, and taken off upon other occasions, for indeed part of my Book hath been printed long since, the which part was far briefer than it was intended if time would have admitted; and also if the man to whom I had Dedicated it (in chief) had been in England, but he being far remote, and also giving forth speeches, that he would not meddle any more with me, either in Disputation, nor in the Press, I did only intent to answer that which seemed most material (unto me) and to remove it from my door, and also to show my opinion upon some other Subjects, which are material, and worth examination as at this day; at the end of which, I did promise to speak somewhat in order to the reviving of our former Discourse, upon which I did also peruse your Treatise, entitled, The Key of Scripture Prophecies; or, A Glass of some new Discoveries; to the end that I might the better know your Judgement; when I had seen it delivered (by you) upon deliberation, with serious and mature thoughts; and when I had read it and perused it, I was very much astonished at the consideration thereof, to think how much I was bereft of my understanding, if that Piece were worthy to be authorized by a man of your gravity and ingenuity; but however, I desire not to be too confident, it may be of greater worth, than it appears to me to be, and therefore I shall reveiw some few particulars, and in the words of Sobriety and Humility give my judgement of things, as they appear to me, in the plainness and simplicity thereof, to the end, that I may inform those who are out of the way, (and yet will ask and inquire for the good old way) and to leave others (who are wise in their own conceit) to stand and fall unto their own Master, without casting dirt, or things of that nature upon them; the which I find to be most profitable (in reference) to Godliness, although most unpleasing unto the flesh: But to wave these things, and all kind of circumlocution, my desire is, that these Lines may not be misrepresented upon your spirits, as though what I writ here, be the venting of any thing from a private prejudice, but those things that I rather aim at, is love and good will, first to yourselves, and then to all those that possibly may be misled, and be in that Babel that you suppose others are in; therefore let the Scripture and sound Reason guide you, (I mean Scripture Reason) and the Lord (if it be his will) give you a right understanding therein; which is the desire of him which desires your eternal peace; who is  
Your Servant, and all men's for Christ and his Body's sake, (which is the Church.) GEORGE HAMMON.   

THE Epistle to the Reader.  
Courteous Reader,  
I Have here presented thee with (as it were) a Homer in a Nut shell, much matter of concernment in a little compass, (or volumn) and my desire is, that as thou tendereth the good of thy eternal peace, to peruse these lines with an impartial heart, and an  affection, that thou mayst thereby find out the truth in the midst of the varieties of Opinions which are in our days, and in order thereunto, be very careful to try things well before thou receiveth it for a truth, and believe not every spirit, but try them whether they be of God; for many false Prophets are entered into the world, which endeavour privately to undermine the truth, and to bring in another Gospel to oppose both the Ordinances and Kingdom of the Lord Jesus, and to walk in such a way as God hath not cast up for his People to walk in; therefore remember how thou hast heard and received, and hold fast, for the time of account draweth near, and then blessed will such be who are sound doing all things that are written in the last Will and Testament of Christ Jesus; and if thou find any man so insolent and bold as to say, that some of the Laws, Statutes or Ordinances of King Jesus be not to be observed, but are ceased, then examine where it is written, that Christ hath said, that any of his Laws is to cease or fall to the ground, and not to be observed until he comes and puts an end unto them; and know that in things of concernment, God hath not spoken obscurely and darkly, but so plain, that he that is godly (and yet of the weakest capacity) may plainly know it, because it concerns every man in point of his eternal peace and salvation to know it; for if Christ have put an end to any of his Laws and Statutes, so as they are not to be practised in all Ages by the godly, than those that do practise or set up any thing that Christ hath put an end to, are strivers with their Maker, and fighters against Christ: Even so, whosoever shall adventure to nullify or extenuate any of the Laws or Statutes of King Jesus, which he hath appointed to be practised, and hath confirmed by Signs and Miracles, and with his own blood, and hath no where repealed them, nor shown that they must cease, and come to an end before his second Coming; it had been good for that man if he had not been born, or that a millstone had been tied about his neck, and been cast into the depth of the Sea, (in the day of his birth, rather than have so done, and to stand the hazard of the indignation of the great King at his appearance and Kingdom) if he with an high hand do persist in it: Therefore dear friend, and Courteous Reader, take heed and try well what thou receiveth, and let not supposed consequences, and men's opinions (upon sentences of Scripture, which are doubtful and disputable, which neither thou well understandeth, nor he that would expound them unto thee) persuade thee to forsake or transgress against the known Laws of King Jesus, which hath been confirmed, and no where repealed; and in thy so doing, namely, in thy keeping faithfully that which he hath left upon record (uncancelled) and committed unto thy trust to keep, he also will keep thee in the great time of temptation and trial, safe under the covert of his wings to everlasting life and glory; which is the desire of him,  
Whose delight is in such, as are zealous for the Laws of King Jesus, and the Servant of all men for Christ's sake: GEORGE HAMMON.   

The Good Ancient Laws and Statutes OF KING JESUS VINDICATED.  
SIRS,  
THE diversity of Opinions in our times is very great, as you well know, the which causeth much division and strangeness in point of Neighbourhood, amongst men professing Godliness, the which is much to be pitied by all such as have their hearts awakened from Self-love; but let us as men of Liberty, lay aside all envyings, evil-speaking, as fruits of the flesh, which must be destroyed, or otherwise what are we better, (nay, are we not worse) then those that are open professed enemies to Liberty, for all that they do (at present) is but to persecute or smite with the tongue, and that is too frequently found amongst some, (it is well if you be innocent in the matter) to make it their greatest study to preach that which tends more to Controversy and Division, than soulsaving Knowledge and Humility, and inward grace, and the like; but let us in that say, as Ephraim, said as touching his Idols, what have we to do with such things any more for ever, and cast them a way as filthy rags, and ever follow that which makes for peace, and the things wherewith we may edify one another, which is well pleasing to God, and approved of by men: And now because of time, I shall come to the point in controversy; which is,  
Whether all the Ordinances of the Lord Jesus Christ be to be held up, and practised by the Lord's people, in all ages to the world's end, yea or nay?  
To which I answer, and say, That they are all to be upheld, contended for, and practised by the Lord's People to the world's end: and in order to the clearing of this point, and opening this discourse of yours hinted at above, I shall lay down a position as a ground for the discourse, and shall prove it by Scripture, and Scripture reasons; and also in the examination of your words, I shall show that you in effect confess it, or at the least to my understanding, it appears so: but shall leave it to be judged of by the serious reader; together with my answer to your objections to that point; & now the point that I shall lay down, as a ground of my discourse; is,  
That whatsoever Ordinances (or all the Ordinances) that Christ appointed in his last will and Testament, to be practised by his Apostles, and Churches in that age, is to continue, and to be practised by his Churches in all ages to the end of the world. The which I prove clearly from the words of Christ in his last will and Testament, Mat. 28.18.19, 20. in these words, And Jesus came, and spoke unto them, (viz. his Disciples) saying, All power is given unto me in heaven and in earth; 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 have commanded you: and lo, I am with you always, even unto the end of the world: Amen. From whence we may see, that Christ's Precepts, or Ordinances, are to continue to the world's end: But give me leave to paraphrase a little upon the text; as first, from the words, (viz.) All power is given unto me in heaven and in earth. Go ye therefore, (and so forth.) From whence we may learn, that Christ did inform his Disciples, that his command was sufficient to authorise them, and all the godly after them, to go forth, and preach, and baptise, and gather, costitute (or state) Churches (as you call it) to the world's end; as if Christ should have said, you need not question your authority, in your going forth, and doing what I command you, for all power in heaven and earth is given unto me, therefore I have sufficient authority to appoint you to the work, and my commandment and appointment is a sufficient authority for you to do it, therefore go questioning nothing, for the Father hath made me the great Lawgiver, and also given me power over all flesh, that whosoever obeyeth not my Laws, shall be cut off from among the people; therefore go, question not, but make Disciples, and Baptise them, (they must be first made Disciples by preaching to them, and instructing them, and they being thus made Disciples, baptise them;) and also there is a further thing to be taught them, for as you must teach them to believe in Christ, and repent of their former sins before ye baptise them; so their is a teaching (also) after baptising; and that is, you must teach them to observe all the Ordinances, and Statutes that I have commanded you, that they may be followers of your steps, as you are followers of mine, that so it may appear their is but one Faith, one Baptism, one Lord, one Lawgiver, one Hope of calling, that my statutes may be unalterable till the world's end; mind the weight of these wotds, Teach them to observe all things whatsoever I have commanded you: So than whatsoever Ordinances, and Statutes Christ commanded the Apostles, and his Disciples, which was the first Church; the very same must be taught, to the successive Churches in all ages to the world's end: the consequence is clear, which is, that Christ's Ordinances, and Statutes are to be taught, upheld, and practised after Christ and the Apostles by their successors, in all ages till the world's end. And this further appears, for as Christ promised them that in their so doing, that he would be with them to the end of the world; even so the holy Apostle Paul saith, (as touching that holy Ordinance of breaking of bread, and eating of it, and blessing of wine, and drinking of it, in commemoration of Christ's death; that their doing of it, was to show forth the Lords death, till he came again. To which I find these two objections, (viz.) as first to that in, Mat. 28. Lo, I am with you always, to the end of the world. That is saith Mr. Henden, too the end of that age: and this he said to me in that discourse above mentioned, to which I say now as I said then to him; It seems very strange to me, that a man that professeth Scholarship, and godliness should say so without shame, and blushing; for confident I am, that if Mr. Henden knoweth any thing, he knoweth this, that although the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be taken for age, yet it is to be understood the end of age, or the whole time at least of Christ's ascension, till his coming to judgement; for if it were to be understood only, that age or generation (than in being) than the word would have been rendered thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a word used by the same Evangelist for generation, Mat. 24.34. and it is frequently used for the present age or generation; but a few words to observe the sequal or absurdities of the consequence: which is,  
By Mr. Hendens opinion, preaching and baptising, and the promise of Christ's presence with his people, was to continue no longer than that present age, that the Apostles lived in; for preaching and baptising, and the promise of Christ's presence, is the things that Christ speaks of, in Mat. 28.19, 20, 21. And that is to be understood, but to continue but for that present age, saith Mr. Henden; and yet he saith, (in the second page of his book, entitled, A glass of some new discoveries) That the Ministry, and Baptism, and Communion, was to remain, and did not fall in all the times of Apostasy. And how these things agree together, or whether they come not from a Babel understanding, I shall leave the serious reader to Judge, and pass to the next Objection; which is, in answer to Saint Paul's words to the Corinth's, 1 Epistle 11. Chap. which saith, So often as you eat of that bread, and drink of that cup, show ye the Lord's death till he comes. But say some, (here I do not accuse Mr. Henden) but rather the generation of men commonly called Quakers) affirming that Christ is already come, meaning that he is come in spirit, dweling in the hearts of the Godly. To which I answer and say, that they which had obtained that enjoyment (even the Church of Thessalonica, which was in God) even they did expect that personal coming of the same Jesus that was crucified, and raised again form the dead, which delivered us from the wrath to come: and that the Church of Thessalonica, was a Church in God, read 1 Thes. 1.1, 8. And that the word of the Lord sounded out from them, read vers. 8. and yet for all that they waited for Christ's appearance, vers. 10. chap. 2.19. chap. 3.13. chap. 4.15, 16, 17, 18. 2 Thes. 1.7. many places of holy Scripture might be brought to prove this, but time is precious, and also because this Church is a people much spoken of by them: I only bring this Epistle, although I could bring Peter, and James, and John to prove this at large: but I leave this objection, and the former, and shall show you several grounds and reasons, why all the Ordinances of Christ shall continue practicable, and to be practised by the Lord's people till his second coming.  
Reas. 1. The first ground and reason is, because the Commission doth not only direct & command the Apostles & Ministry to teach men to observe all things, (viz.) all Christ's Statutes, and Ordinances: but also commands, that it should be made known to all the World successively, that every creature may hear of it, for the obedience of faith; and he that believeth and is baptised shall be saved, Mark 16.15, 16. Mat. 28.18, 19, 20. In short, I shall observe only these three things; which is,  
First, that it was the will of Christ that the Apostles should teach the observation of ALL HIS STATUTES.  
Secondly, as it was his will to have the observation of all his Statutes taught, so also it was his will, that the observation of all his Statutes should be taught to all men, namely, all Nations, or every creature, (that is) where ever the sound of the Gospel went (which hath or shall be preached to all nations for a witness, Mat. 24.14. Revel. 14.6.  
Thirdly, it was also his will, that all men might know, that in their observing all his Statutes and Ordinances unto the end, that they should not only obtain salvation at the last, but in the mean time in the observation of his Statutes and Ordinances, they should have his spiritual presence with them always to the end of the World; that is, he would as well manifest his spiritual presence with the successive generations to the end of age, as to the age or generation then present.  
Object. But some will say, that God doth not manifest himself in our age as he did in the primitive age, for they could work mircales, & so cannot we.  
To this I briefly say (at present, because I do intent to speak more largely to it anon) that God hath manifested himself very gloriously to many, that never wrought any miracle, as I think none will deny; for John did no miriacle, and yet God did manifest himself very excellently to him; but more of that anon, and at present I pass to the second ground & reason, to prove, that all the Ordinances that Christ appointed in his last will and testament, are to continue till his second coming.  
Reas. 2. Because when Christ ascended up on high, (as he left his mind and will what he would have done, even so he gave gifts to men, some to be Apostles, (viz.) Messenger's) and some Prophets, and some Evangelists, and some Pastors, and Teachers, for the gathering (or perfecting) of the Saints for the work of the Ministry, for the edifying of the body of Christ, till we all come into the unity of the faith, and of the knowledge of the Son of God, unto the perfect man; unto the measure of the stature of Christ: that we HENCEFORTH (mark that) be no more children tossed to and fro, and carried about with every wind of doctrine, by the slights of men, & cunning craftiness, whereby they lie in wait to deceive. From this text we may learn, that it was the wisdom of Christ, in order to accomplish his last will and testament, that he did give gifts to men, that they might be enabled in their successive generations to preach, exhort, reprove, and correct, to the end, that the man of God, or servants of God, namely, the Church of God, might be furnished with every good work; that henceforth, (that is from that time forward) they might not be tossed (that is removed) from that doctrine which Christ left in command, in his last will and testament, Ephes. 4.10, 11, 12, 13, 14. 1 Tim. 3.14, 15, 16. The consequence is, that what Christ appointed in his last will and testament, was perpetuated, and to remain from that time and forward, until all the Saints came to the unity of the faith, and that perfect man, even to the stature and fullness of Christ: and so I pass to the third ground and reason.  
Reas. 3. It further appears, that whatsoever Christ appointed to be practised, in his last Will and Testament, is perpetuated, and to remain because it was before declared, by God to Moses (and good reason there was) that the Laws and Statutes of Christ, should be perpetuated, and remain as well as Moses Law, which did remain until a more glorious administration; for when Moses was dead, yet his Law spoke which shown him to be a Lawgiver of some authority; but if it were as some would have it, Christ's Law must needs be so weak, as to die with him, or a non after him, or at least some of them, and so in effect say, that Christ is a more weaker or an imperfecter lawgiver than Moses: but that it was foretold by God, and given in charge, that all Christ's Laws and Statutes, should remain in all Generations, for all men to practise, according to their several abilities or measures, read Peter's words, Acts 3.22, 23. which saith, For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up to you of your brethren, like unto me, him shall you hear in all things whatsoever he shall say unto you. And it shall come to pass, that every Soul that will not hear that Prophet, shall be destroyed from among the people. That which is to be observed from this text, is first, that Christ must be heard in every thing, whatsoever he saith: and secondly, as he must be heard in every thing, in whatsoever he saith, even so he must be heard in every thing by every soul: and thirdly, that it is so, is clear, because whosoever doth not hear (viz. obey) shall be destroyed; so than its plain, that all the Statutes and Ordinances, of the last will and Testament of the Lord Jesus Christ, aught to be believed and practised by all those that are the Lords people in all ages; and so I pass to the fourth ground and reason, to prove the continuation of all the Statutes and Laws of Kings Jesus.  
Reas. 4. Because there must be no adding, nor diminishing from his words, no putting to nor taking from them, for it is a very great evil to put in or take out of it; if it be but a man's will, and Testament, as saith Saint Paul, Gal. 3.15. in these words, Brethren, I speak after the manner of men, though it be but a man's Covenant, or Testament, yet if it be confirmed, no man disannulleth or addeth there unto. For as saith the Lord (Rev. 22.18.) I testify to every one that heareth the words of the Prophecy, of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any man shall take away from the words of this book, God shall take away his part out of the book of life, and the holy City, and from the things that are written in this book. For as he is an unalterable Priest, and hath an unchangeable Preist-hood, even so he is an unalterable King, and Prophet, and hath unalterable or unchangeable Laws, Ordinances, and Statutes, and happy are all those that observe, and keep them unto the end. And to this end the Apostle Paul, who was faithful to Christ, who did not hid or shun to declare the whole counsel of God, did direct the successive Ministers, as Timothy and Titus, what to do after him, both in respect of Doctrine, and discipline, and showeth them how they should behave themselves in the Church of Christ, and also to commit it to faithful men, that might teach others after them, and what qualifications ought to be found in Bishops, and Deacons, namely Pastors, and such as were to take care of the poor; so that it is very evident, that it was the care of the Apostle, to leave in charge an orderly provision for both souls and bodies, of the Churches of Christ, as Pastors or Bishops, to take care of their souls, and Deacons to take care of their bodies, and the external way of establishing them or appointing them to the work, was by fasting, and prayer, with laying on of Hands, as he himself, and the rest of the Ministry were established, as Acts 13.3. and 1 Tim. 4.14. Chap. 5.22. Tit. 1.5, 6, 7, 8. more there might be added, but at present I shall only add a few sentences, of Scriptures, but not any of them texts last cited, but others; as first, the charge that Paul giveth to the Pastors, or Elders of the Church of Ephesus at his departure, Acts 20.28. in these words, Take heed unto yourselves and unto all the flock, over which the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. For I know this, that after my departure, shall grievous wolves enter in among you, not sparing the flock. Wherefore saith he to Timothy, 2 Tim. 4.1. in these words, I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearance, and Kingdom. Preach the word, instant in season, and out of season; reprove, rebuke, exhort with all long-suffering and doctrine. Watch thou in all things, endure affliction, do the work of an Evangelist, make a full proof of thy Ministry; for their are many unruly and vain talkers, wherefore rebuke them sharply, that they may be found in the faith: but a man that is an Heretic, after the first and second admonition, reject. And the things that thou hast heard, and seen in me, the same commit to faithful men, who also may teach others. Tit. 1.10. Chap. 3.10. 2 Tim. 2.2. So then those Laws that Christ appointed his Disciples to walk in, they must teach there successors to walk in, and their successors must commit it to others, that they might teach the Generation to come, to that end, that Christ's Laws, Statutes, & Ordinances, might be as unchangeable as his Preist-hood; and so the words of the author to the Hebrews may be verified, Heb. 13.8. Which saith, Jesus Christ, the same yesterday, to day, and for ever. Be not carried about with divers and strange doctrines: but do all things according to the pattern, which the Lord Jesus hath showed us in his last Will and Testament, and as many as walk according to this rule, (as Paul in another case saith) peace be upon them, and mercy upon all such Israelites of God: and thus I pass to the fifth ground and reason, to prove, that all the Laws, Statues, and Ordinances appointed by Christ in his last Will and Testament, are to remain practicable, and to be practised by the Lord's people.  
Reas. 5. It further appears, that all the Statutes, and Ordinances of Christ, are to be practised by the Lord's people till his second coming; because when the Apostle Judas, speaks (by the holy spirit) of some that would be as wand'ring stars, which had turned from the simplicity of the Gospel; he exhorts the Saints, earnestly to contend for the faith, once delivered unto the Saints, Judas 3. which agrees well with that prophetical saying of the wise man, Solomon's Song, or the Cant. 1.7, 8. which saith, Tell me (O thou whom my soul loveth) where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions? If thou know not (O thou fairest among women) go thy way forth by the footsteps of the flock, and seed thy kids beside the shepherd's tents. The which both places showeth plainly, that the people in after ages, should walk in the same footsteps, and by the same rule that the primitive Church walked in, for that text is a prophecy of these times, or that which very much concerns these times, as we may see from Chap. 2.9, 10, 11, 12, 13, 14, 15. in these words, My beloved is like a Roe, or a young Hart: he standeth behind our wall, he locketh forth at the window, showing himself thorough the lattesse. My beloved spoke, and said unto me, Rise up my fair one and come away, for lo the winter is past, (mark that) the rain is over and gone. The flowers appear on the earth, the time of the singing of birds is come, and the voice of the turtle is heard in our land. The fig tree putteth forth her green figs, and the vines with her tender grapes give a good smell. Arise, my love, my fair one, and come away. O my dove! thou that art in the clefts of the rocks, in the secret places of the stairs: let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely. Take us the foxes, the little foxes, that spoil our vines: for our vines have tender grapes. From this text we may learn or observe these things; first, that Christ doth manifest or show himself to his People now, although not so visibly to be beheld or took notice of by others, no but as it were out of a window, or thorough a lattesse: secondly, that it is a prophecy that concerns us, is clear from these words; for lo the winter is past, meaning the sharp persecutions of the Romish Whore, which hath made all Nations drunk with the wine of fornication, and the Kings thereof to commit fornication with her, and so they by her appointment have persecuted the Saints, in their several dominions, and so have caused the people of God to creep as it were into the clefts of the rocks, out of the which they are to come forth; and the next and last deceit of the Devil is to transform himself like unto a Angel of Light, and so shall destroy more by subtlety then by violence, and that is his design in the last days, as Christ and his Apostles have foretold at large, the which we see to be accomplishing a great pace, in our Nation, which showeth, that these are the last days; and also this text speaking to the same thing, saying, Take us those foxes, those little foxes, that spoil our vines: for our vines have tender grapes. Which is to be understood, that when the Church is young, and newly come forth out of those troublesome times, that many shall be spoiled by the subtlety of the Devil, putting it into the hearts of the sons of men, to pervert the Scriptures, and turn men away from the good ancient paths of Christ, which makes the Spouse inquire in the midst of these varieties of opinions, where Christ would have his Flock to rest; and his answer is, that they must Go by the footsteps of the flock; that is, in the very steps, or way that Christ's flock of old walked in, and contend for that faith, and hold fast the profession of that faith, without wavering, because Jesus Christ is the same, yesterday, to day, and for ever; and thus it appears, that all the Laws, Statutes, and Ordinances, which are comprehended in the last Will and Testament of the Lord Jesus, are practicable, and are to be practised by the Lord's people: and thus I pass to the sixth ground, and reason, to prove, that all Christ's Statutes and Ordinances, as before mentioned, are perpetuated, and to remain till the Lords second coming.  
Reas. 6. It further appears, that all Christ's Laws and Statutes, are to remain; because the author to the Hebrews, 10.28. Set the transgressors under Moses law, as an example to those that despise or observe not Christ's laws; and if all Christ's Laws, Statutes, and Ordinances, (which are written in the new Testament and confirmed) are not as perpetual as Moses law, than it cannot be a more greater transgression, and a more sore punishment to disobey them; for Moses laws was perpetuated with a, cursed is he, that continueth not in all things, that is written in the book of the law, to do them, and all the people shall say, Amen; but Christ's Laws which are written, (for many of them) were not perpetuated but lost their authority and died with that age, or generation (as saith Mr. Henden) and some are so bold as to say, that not only some, but all the Statutes & Ordinances of Christ, which are written in the new Testament, were only theirs, or belonging to them in that age, and not to us; and in my understanding, one speaks as true as the other, for he that saith some of the Laws and Statutes of Christ are to cease, and yet cannot prove that the will of Christ is canceled, nor show where Christ or his Apostles, have said, that these Statutes and Ordinances, must cease at such a time; were as good say, all must cease; one having as good a warrant for what he saith, as the other. But passing this, all that was written in Moses laws was to be observed, & kept as well when they had lost that gift of Vrim and Thummim, after their coming forth of Babylon, as before. For we find that the book of the law was to be read, and the People to observe and do it, according as it was written therein; and we find that good Josiah, when the book of the law was found, after it had been lost, rend his  when he heard it read, in the consideration how far the people were revolted from it, and gave commandment to the people to reform, and observe to do the commandment of the Lord, as it was found written in the book of the law of Moses, and as it was given in commandment, to all the godly, or all the Israelites to observe, and keep the commandment as it was writeen; even so, all that were godly amongst the Israelites, did accordingly observe and keep them, until Shilo (or the great lawgiver) came (even Jesus Christ) and in like manner as Jesus Christ did command his Laws and Statutes, to be taught to every creature, and to be observed by all the faithful, even so the faithful, have, and will in every age faithfully keep them; and that Christ's Laws are set in opposition to Moses Laws, (that is to say, they are as weighty, and as perpetual as Moses were) is proved, and it is also evident, that they were to remain, as well when they came out of Babylon, as before they went into Babylon, Nehem. 8.1, 2, 3. Chap. 13.1, 2, 3, 4. and so I pass to the seventh ground and reason, to prove, that all the Laws, Statutes and Ordinances, appointed by Christ in the new Testament, (which is his last will, are to remain) to be practised by the Lord's people, until his second coming.  
Reas. 7. It further appears, that Christ's Laws are perpetuated, and to remain as aforesaid; because if it be but a man's Testament, yet if it be confirmed, no man must disannul, nor add thereunto, as saith Saint Paul, Gal. 3 15. but this is not only the will and Testament of him who hath an unchangeable Preist-hood, and liveth for ever, but also it is confirmed, not by the blood of bulls and goats, but by his own blood; and therefore no man may disannul, or add thereunto, without being in danger of everlasting wrath, and cutting off from amongst the people; and that Christ's will and Testament, was confirmed both by his blood, and with signs and miracles, read these few cited texts in the room of many that might be cited; see Heb. 9.13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23. In these words, For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh. How much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God? purge your conscience from dead works, to serve the living God: And for this cause he is the Mediator of the new Testament, that by means of death, for the redemption of the transgressions that were under the first Testament, they which are called, might receive the promise of eternal inheritance. For where a Testament is, there must also of necessity be the death of the Testator. For a Testament is of force after men are dead: otherwise it is of no strength at all, while the Testator liveth. Whereupon, neither the first Testament was dedicated without blood. For when Moses had spoken every precept unto the people, according to the Law, he took the blood of calves and of goats; (and so forth) Saying, This is the blood of the Testament, which God hath enjoined unto you. It was therefore necessary that the patterns of things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these. From this text compared with chap. 2. and vers. 3, 4. with Mark 16.20. we may learn, that the new Testament is confirmed both with signs, and miracles, and divers gifts of the holy Ghost, and also with Christ's blood, for the Testator did die, and is alive, and therefore unless one greater than Jesus Christ or himself, do cancel that will and Testament; woe, woe, woe, be to that man or woman, that disannulleth any one of Christ's Laws and Statutes, they (at the last) will be found to be transgressors, and guilty of all; for so it was in Moses Law, all things must be done according to the pattern as it was written, and even so saith Christ, Teach them (after you) to observe all things whatsoever I have commanded you; And the very same (as hath been said already) was given in charge by St. Paul, to the Ministry after him, as Acts 20 35. Phil. 4.9. Those things that ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you. And thus I pass to the eighth ground and reason, to prove, that all the Laws and Statutes of Christ, given forth in his last will and Testament, are to remain, and be practised by the Lord's people.  
Reas. 8. It further appears, that Christ's Laws, Statutes and Ordinances, are perpetuated, and to remain till the second coming of the Lord Jesus Christ; because St. Paul saith, that if I or an Angel should bring another Gospel than what he had preached, we must hold him accursed; and we well know, that the Gospel that Saint Paul preached, was a Gospel with all the Laws, Statutes and Ordinances of Jesus Christ, even Repentance, Acts 17.30. Faith, Acts 16.3. Baptism, Laying on of Hands, Acts 19.6. 2 Tim. 1.6. 1 Tim. 5.22. Heb. 6.2. The Resurrection, 1 Cor. 15. Eternal Judgement, 2 Cor. 5. Church fellowship, Phillip 1.5. with receiving into communion, Col. 4.10. Rom. 15.7. & casting out of the Church, 1 Cor. 5.4, 5. Tit. 3.10. and to sum up all in short, be did declare the whole counsel of God; Acts 20.27. and taught the Churches how to deal with offenders, 2 Thes. 3.6. 1 Cor. 5.7, 9, 10. & to keep themselves pure. And now for men to bring a Gospel (as they pretend) without some of these Ordinances, and to nullify others, and extenuate the strength of many, is to bring such a Gospel, as Saint Paul never brought, but it is another Gospel, and such are to be rejected by the servants of Jesus Christ: admit of this short argument; which is,  
If the Gospel which Saint Paul brought and preached, was a Gospel containing all the Laws, Statutes and Ordinances of King Jesus; then those that bring a Gospel, with many of them left out, bring not the same but another Gospel and is to be rejected.  
But the Gospel that Paul brought, was a Gospel containing all the Laws, Statutes and Ordinances of King Jesus.  
Therefore he that brings or preacheth, a Gospel with manay of them left out, bringeth another Gospel, and is to be rejected. Read the words of Paul, Gal. 1.6, 7, 8. which saith, I marvel, that you are so soon removed from him that called you into the grace of Christ, unto another Gospel: Which is not another: but there be some that trouble you, and would pervert the Gospel of Christ. But though we, or an Angel from heaven, preach any other Gospel unto you, then that which we have alreardy preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other Gospel unto you than that ye have received, let him be accursed. From which words we plainly see, it is of a very dangerous consequence, for any man to bring any other Gospel, save the very same, which was preached by Saint Paul, and the Apostles; and that Gospel, was a Gospel containing all the Laws, Statutes and Ordinances of King Jesus; as hath been already proved: therefore let every man take heed of perverting the Gospel, either by adding or detracting, or wresting any part thereof, to their vain corrupt ends: and so I pass to the ninth ground or reason of the point, saying, If it should be objected, that this text speaks of some that would have brought the believers back again, to be justified by the law.  
I answer briefly, and say, that let it be what particular it will, this we learn in general, that the very same Gospel, with the very same Laws, Statutes and Ordinances which Saint Paul, and the rest of the Apostles preached and practised, is the very same that we must preach, and practise, or else be accursed,  
Reas. 9 It further appears, that all Christ Laws, Statutes and Ordinances are perpetuated, and to remain; because when Christ left the world, he put his house in order, and appointed to every man his work, Mark 13.34. and blessed is that servant that when his Lord comes, he finds so doing; as he left him in chrage: and thus Christ goeth before leading his people an example, and they follow his steps, and at last receive that blessed sentence. These are virgins, these are they that followed the Lamb, whithersoever he goeth, here are they that keep the commandments of God, and the faith of Jesus, right blessed are such dead, that die in the Lord; for they rest from their labour, and their works follow them. And again, they only are Christ's friends, that do whatsoever he commandeth, such shall never be put to shame, that have a respect to all his commands; and again, blessed and thrice happy are they, that do all his commandments, they shall have right to the tree of life; and enter in thorough the gates into the City, Amen.  
Reas. 10. and lastly, (because I am called upon to hasten and must be very brief) I lay down this as a ground, and reason, to prove, that all the Laws, Statutes and Ordinances of Christ, given forth in his last will and Testament, is practicable, and to be practised by the Lord's People; because (as it is proved) that they are commanded by Christ, and confirmed, & given out as Laws, & Statutes to all men, even every creature to the end of the world; even so, they all stand firm, and undeniable without disannulling, or adding thereunto, unless the Lord Jesus have repealed, or disannulled any one of them, for Devils, or men cannot disannul, or repeal any one, nay, not the very lest of them; for he that gave them, and commanded them to be observed, is greater than all, & hath all power both in heaven & earth given unto him, & therefore no men, nor devils can disannul, or add unto them the least jot or little, Mat. 21.18, 19 Rev. 22.18. John 17.2. Acts 3.22, 23. This tenth reason, why all Christ's Ordinances, are to continue practicabe, and to be practised by the Lord's people, is; because as devils, and men cannot cancel or disannul any one of them, neither hath Christ, either canceled his will, or disannulled any of his Laws, Statutes or Ordinances; therefore they are perpetuated, and to remain practicable, and to be practised by the Lord's people in all ages, according to their several abilities, until the second, and glorious coming of Jesus Christ: and thus being in much haste, I leave these few grounds and reasons, to prove, the continuance of all Christ's Ordinances practicable, and to be practised by the Lord's People in all ages, according to their several abilities; and in the next place I come to the examination of the grounds and reasons, which are cited by Mr. Henden, to prove, That some of Christ's Laws and Statutes were to cease, and are ceased, and shall leave the serious reader to judge, when I have impartially offered them to thy view without any lessening, the strength of any one of them; for although I am neccessitated, to gather up the strength of his reason in as few words as may be, yet I will not (willingly) miss any one thing, that is material or hath weight in it (cited by him) to prove the cessation of Christ's Ordinances, and withal shall endeavour as much plainness of speech, as that the weakest capacity (of them that are Godly) may understand it when they read it, (that I may not be as a Barbarion unto them) the which I find to be the way most profitable unto Edification.  
And first, I shall begin with the first thing considerable, (which is) that which he calls, or lays down as a sure Maxim, page 2. which is, saith he;  
Every thing hath its beginning and continuance from the word of God; now whatsoever in Gospel times is fore declared, and promised in Scripture for abiding, did not fall but was upheld by the power of the Word, thorough all the times of Apostasy, as the Ordinance of Ministry, Prayer, Praises, Baptism, and the Communion, 1 Thes. 5.16, 17, 18. Rev. 9.13. Chap. 11.1. Heb. 13.15. Isa. 55.13. Chap. 65.5. Mat. 28.19, 20. 1 Cor. 11.26. and also a sealed elect number, with the spiritual union, Rev. 7.4, 5, 6, 7, 8. Chap. 9.4. Chap. 11.1. Chap. 14.1. Likewise the being and profession of faith, duties of charity, with all moral precepts, 1 Cor. 13.13. Mat. 16.18. Rev. 11.3. Mat. 5.17.18. Heb. 13.1. with whatsoever else is promised to continue: but that which is not so perpetuated in the Word, as Confirmation, Ordination, Church censures, with the primitive order, or Church stating was corrupted, and turned to confusion by the great Antichrist, it wanting the same word, and promise to uphold its abiding.  
For proof whereof, (viz. The cessation of these last mentioned Ordinances) we will begin with Isa. 56.5. Even unto them, (viz the Eunuch) will I give in my house, and within my walls, a place and a name, better than of that of sons and of daughters: I will give them an everlasting name that shall not be cut off. It was a prophecy of the primitive Gospel Church, & the engrafting the Gentiles there into, as appears, verse 2. by the salvation coming, and the righteousness (the Gospel Ministry) then revealed, also the stranger, then joining to God, and the Eunuch the dry tree before, then taking hold of the Covenant must allude to the Gentiles, who in time past was dead, and the place (within the walls) being interpreted from the Hebrew word, I A D, which signifieth Hand alluding to Church power now. Why should not the place be said to be everlasting, as well as the name, especially being before both joined together, if the spirit had not seen the fail, and interruption of the change thereof?  
Answ. In order to the clear answer of these things, I shall branch them out in particulars; as first, Mr. Henden saith, Every thing hath its beginning, and continuance from the Word of God.  
Answ. It is very true, hence we conclude that God having commanded in his Word, that we should hear his Son in every thing, whatsoever he shall say unto us, and that the Son also hath commanded his Apostles to teach others to do every thing, which he had commanded them to do: which was the observation of all his Ordinances, always even to the end of the world; Mat. 28.19, 20. Mark 16.15, 16. which showeth, (for what I can (yet) see from your fore cited text, Isa. 56.5.) that all Christ's Ordinances are perpetuated, and to remain.  
Secondly, you say, (and cite many texts to prove it) that the Ministry, Prayer, Praises, Baptism, and the Communion was upheld, and did not fall in the greatest to Apostasy.  
My answer (in brief) to it is this. That if the fore mentioned Ordinances were upheld by the power of God's Word, in the greatest times of Apostasy practicable, & to be practised (as a duty enjoined to the Godly) then (see yourself that) you condemn yourself in the thing that you allow; for you do allow and believe (as you say) that Baptism and the Lords Supper was upheld by the power of God's Word, and did not cease, but was practicable, and toll practised by the Lord's People throughout all the times of Apostasy, as in page 2. line the 25. compared page 17. Paragraph the first, and if so, than you are to be condemned out of your own mouth; for (to my best understanding of your practice) you neither baptise and, nor practise that Ordinance of the Lords Supper, and then it's to marvel if that God hath given you over to blindness of understanding, and mind; for it is just with God both to give an enlargement of understanding, to him that faithfully practiseth, that which he knoweth, and also to take away the Talon from him that improveth it not, and give him up to blindness of mind; be wise to consider before the decree pass, and there be no remedy.  
Thirdly, The third particular is, That the Ordinance of Ordination, with Church Censures, and the like, are ceased: Your first cited Text is, Isa. 56.5. in these words, Even to them will I give in my House, and within my walls, a place and name, better than that of Sons and of Daughters; I will give unto them an everlasting Name that shall not be cut off. The Place, (say you) is to be understood (by interpretation from the Hebrew word, I A D, a Hard, alluding to Church power: and why should not the word, Place within my House, be everlasting, as well as the Name; especially they being both joined together, if the Spirit had not seen the fail and interruption of the change thereof?  
Answ. If this Text say, that some of Christ's Ordinances, (as Ordination, or Church Censures, or the like) are to cease, I have (wholly) lost my understanding in the Scriptures; but yet give me leave to show my opinion, and then judge of it, as the Lord shall guide your understanding.  
There is these two things in chief, that Mr. Henden gathereth from this Text; the one is, that it is a Prophecy of the primitive Gospel Church, containing the Gentiles which at that time should turn unto the Lord.  
And secondly, That the place within his House, is to be understood a HAND, alluding to Church power, viz. outward Discipline, as Ordination of Ministry, and Government, and Church Censure, and the like,  
To which I answer and say, though it will be proved to be a Prophecy of the primitive Gospel Church. I have not yet seen by what Mr. Henden hath said, that there was Gentiles and Eunuches proselyted and joined unto the Lord under the Law, is plain; and that they were to keep the Sabbath from polluting, is also as plain; and that they should have a place, and a name in God's House, by laying hold of the Covenant, is plain; hence the Eunuch came from a far Country to Jerusalem to Worship, (who was after converted by Philip) and this Text speaks in order both to provoke the Jews to be zealous, to observe the Law of Moses, and also to encourage the Gentiles, (who were made Proselytes) in their so doing, that they should have a Place, and a Name in his House, as well as others, (even the Jews) and that it speaks of that juncture of time, and of those Ordinances under the Law, (and not of Gospel Ordinances) read verse 7. where he saith, that their  Offerings, and their sacrifices should be acceptable upon his Altar; the which if I well understand, it relates to the Ordinances under the Law, which were to be observed by the proselyted Gentiles, as well as the Jews, and not at all to Gospel Ordinances; (mark) I do not deny but the Prophet Isaiah, doth prophesy of the conversion of the Gentiles to Gospel Ordinances, as in Chap. 42.1, 2, 3, 4, 5. and in many other places, but not at all in that place: And as for the word, My salvation is near; it may be understood, their being saved from the hands of their enemies; or many other ways; (and not of Gospel Ordinances) which the word Salvation will bear: And the word, I will gather others unto him, (which you seem to question) is shown to be the House of Israel, as well as the House of Judah; to wit, the dispersed of Samaria; and that this speaks of the other House, (as Judah and Israel are distinguished into two Houses) namely, the House of Israel, read vers. 8. and peruse it well, and consider the two Sticks that are to become one in the Prophet's hand, and compare these together, Ezek. 37.16, 17, 18, 19, 20, 21, 22. and you may find what is meant by the word, I will gather others unto him: But I pass this for brevity sake, and come to the fourth and last Particular, as an answer to the  Maxim; which is,  
The Name and Place, (which saith Mr. Henden) are joined together in the Text, and yet one perpetuated, (viz. the Name) and the other to cease, (viz. the Place; which by interpretation is a Hand, alluding to Church Power.  
To which I answer and say, That although this Text cannot be proved a prophecy of the primitive Gospel Church, as before said; yet I shall speak to this to leave it without a cover: And whereas Mr. Henden saith, that the Hebrew Word, I A D, signifying a Hand, alluding to Church Power; it is known, that the variety of acceptations both in the Hebrew and the Greek, are so great and many, that if men be of a corrupt opinion, they may wrest and pervert the mind of the holy Spirit: I could instance some places according to the small knowledge that I have in it, but I suppose the Assertion will not be denied by you; take heed of making the Scripture a nose of Wax, to turn (both) this way and that way, or as men please: bear with my expression and caution without offence: but admit it were as you say, (which it is not so) that is to say) what if that should be (as it is not) a prophecy of the primitive Gospel Church, and that also the word PLACE should signify Hand, alluding to Church Power; Doth that Text imply, that the word Place is not perpetual or everlasting, as well as the Name; I am sure that the Text doth not say, that the Place, (viz. Hand as you call it) is not perpetual or everlasting, as well as the Name; but if it be as you say, (that is,) that by PLACE, is to be understood a Hand, alluding to Church power, than I will take your own argument and disprove you; that is, if I can prove the PLACE perpetuated and to remain, as well as the Name, than all that you have said (here) falls to the ground without remedy; and that they are to remain in the PLACE, (viz. the Hand which is the Church power as you say) see the words of the Prophet Nathan, which is a prophecy of that House, and Place, and Name, which Isaiah speaks of, that the Gentiles (as well as the Jews) should have the privilege to have a Place therein, before ever the Place, or Walls, or House was built; read 2 Sam. 7.10. 1 Chron. 17.2. in these words, 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. And that this Text holds correspendency with the forecited Text, Isa. 56. see vers. 3. compared with vers. 8. Chap. 57.13. which also agreeth with the words of the Psalmist, Psal. 69.35, 36. which saith, For God will save Zion, and build the Cities of Judah, that they may dwell there and have it in possession; the seed also of his servants shall inherit it, and they that love his Name, shall dwell therein; according to that Text, Revel 3.12. which saith, that they shall go no more out, but I will write upon him the Name of my God, etc. and that is a better Name than of Sons and of Daughters; So then the Place is as lasting as the Name: But give me leave to speak (a little like yourself) by conjectures and imaginations, and probabilities, and the like, and if I be admitted I shall thus say; that whereas you say, that the word PLACE is to be understood Church Power; I say that the word NAME, is that which signifieth Church Power in Scripture, and in reason more properly than the word PLACE; for it is said, that God gave Jesus a NAME above every NAME, that at the NAME of Jesus every knee should bow, both of things in heaven, and things in earth, and things under the earth: Now if we simply understand it as a NAME, there were other which were Named Jesus as well as the Lord Jesus: But by NAME, I understand signifieth Power, that Christ had all Power in heaven and earth resigned up into his hands, and so his NAME signifieth his Power, and also it hath been a Proverb (formerly) We charge you in the King's NAME, meaning by his Power or Authority: much more I could say, but enough to prove the word NAME to signify Power, and if so, than the power is to be an everlasting power, and Throne, (viz. PLACE) and so to remain to all generations: I could (peradventure) alligorize the Scriptures, and make them serve my own imaginations, and carry a very fair face that ways, and thereby be like unto one hopping in the Clouds, and lead other after me, but these things I do protest against, and endeavour nothing more (if my heart deceive me not) than to know and declare Christ Jesus and his Laws, in the plainness and simplicity of them, as they were delivered to (and practised by) the primitive Churches, whose footsteps we ought to walk in, agreeing with that Propesie, Psal. 78.1, 2, 3, 4, 5, 6, 7, 8, 9 in these words, We will not hid them from their Children, showing to the generations to come, the praise of the Lord, for he hath established a Testimony in Jacob, and appointed a Law in Israel, which he commanded our Fathers that they should make them known to their Children, that the generations to come might know them; walk about Zion, and go round about her, tell the Towers thereof, mark ye well her bulwarks, consider her Palaces, that ye may tell it to the generations following; FOR I have made a covenant with my chosen, thy seed will I establish for ever, and build up thy Throne to all generations, wherefore, Glory be to God in the Church by Christ Jesus through all ages, World without end Amen. Ephes. 3. last. Psal. 89.3, 4. Psal. 48.12, 13. And now I shall only sum up all in a few words, and pass from this particular. And the first is,  
First, That every thing hath its beginning, and continuance from the word of God, saith Mr. Henden, and yet did say (in the above mentioned Conference) to Captain Tucker when he urged a Scripture command for to warrant the practice of Baptism in our age, said, that a command to warrant the practice of it was not sufficient, unless it were accompanied with the same power, the which I conceive agreeth not together.  
Secondly, Mr. Henden saith, that Baptism and the Lords Supper, did not cease in all the time of Apostasy, BUT DID REMAIN practicable as a duty to be practised, it having a word for its continuation; and yet to my best understanding of his practice (by information) he practiseth neither of them, and thereby condemns himself in the thing that he alloweth, and therefore its just with God to give him up to blindness.  
Again, as for his cited place, Isa, 56.5. to prove some of the Ordinances, to cease; is answered: as,  
First, by showing it was not a prophecy of the primitive Gospel Church, because the primitive Gospel Church was to offer no  offering and sacrifice upon the Altar, as these were to do, and to be accepted in so doing, but these things were taken out of the way, and not to be mentioned amongst a Gospel Church; for so saith the Spirit, sacrifice and offering, and burnt offerings thou wouldst not, neither hadst thou pleasure in them; but a body hast thou prepared.  
Again, the Gentiles were then under those sacrifices joined to God.  
Again, it's proved that the PLACE is as everlasting as the NAME, and that NAME in Scripture signifieth power more properly than PLACE: And thus I pass to the next proof, or reason, to prove the cessation of some of Christ's Ordinances, cited by Mr. Henden, which is; saith he,  
Turn to, Mat. 16.18. Where you may observe, that to the profession of Peter's faith, and Christ the rock believed: is fore-spoken that the Gates of Hell shall not prevail against it; but vers. 19 The keys of binding and losing, opening and shutting, are set after ●as having no such promise annexed to them; and why should this be but to show that these keys in the Church's hand, should have a sink and be loosed for their efficacy for a time.  
Answ. From what you say here, I understand you do believe (or at least admit of it) that the Gates of Hell shall never prevail against the Church of Christ, but that there shall be one in all ages, only this Church is to lose her keys (as you think) so as not to bind and lose, open and shut; that is, (as I understand) not to receive in, nor to cast out; and how this Church shall come to lose her keys I know not, (although I have well perused what you say concerning the star that fell from Heaven to Earth) for God will not take away the keys (that I can find) from the Church and Devils (or wicked men) cannot take them away, for the Gates of Hell shall not prevail against it, how then shall these keys come to be lost? I am a thinking what you might have said, from Mat. 25. That while she slumbered and slept, she let them fail out of her hands; but I suppose, that if she had so done, she would have took them up again, when she was awake; but you say, that there was a star fell from Heaven to Earth, that had the key of the bottomless pit, viz. an evil Angel, (or Minister as I understand you) which had usurped all Church power into his custody, totally apostated from Heaven to Earth▪ and becomes a mere earthly Angel, by which the Church policy that before was a Kingdom of Heaven, is become a bottomless pit, and instead of the keys of the celestial Kingdom, was another contrary key of the same bottomless pit, the key being the same with the Church.  
Answ. The particulars (considerable) are these; as first, there was an Angel that had usurped all Church power into his custody, (say you:) To which I say, me thinks its very strange, that an Angel should usurp all Church power into his custody, sure it was not while he was in Heaven, nay, but I remember it was after he was fallen to Earth; and than it was not the key of the Kingdom of Heaven (viz. the power of the true Church) corrupted, but it was another key (viz. another power) ever the key and power of Darkness, and indeed it cannot be rationally imagined (as I think) that an Angel (that is to say or Minister) should carry all the power and authority away of all the seven Churches of Asia, which had seven Angels belonging unto them, and not only those seven Churches, but also many other Churches, that were then extant upon earth; so than if the Angel received his key after his fall (the which he did read, Revel. 9.1, 2, 3, 4.) then it could not be the key of the Kingdom of Heaven CORRUPTED, but another key given to him, namely the key of the bottemless pit; and what proof is this to prove that all Church power was lost, when an Angel (viz. or Minister) fell away from Heavenly mindedness, to earthly mindedness; let the rational Reader Judge.  
Secondly, That the keys spoken of (Mat. 16.18.) were to remain in the Church's hands for ever, is very plainly proved in the Scripture; as,  
First, From the words of our blessed Saviour's own mouth, Mat. 18.18, 19, 20. in these words, Verily I say unto you, that whatsoever ye, (viz. the Church) shall blind on earth, shall be bound in Heaven; and whatsoever ye shall lose on earth, shall be loosed in HEAVEN: from these words we may see, that Christ hath given his Church power to deal with offenders and to bind them, that is, to exclude them from that Communion of Saints; and that it is to be perpetuated is plain, because it is annexed to vers. 20. which is perpetuated, as is most evident: Thus we may see in the first place, that Christ did once give his Church his power, and never took it away again from them, and the power, and strength of Hell cannot do it. For the Gates of Hell shall not prevail against it; and surely the falling of one Star from Heaven to Earth (namely the fall of one Minister) could not dispossess the whole body of Christ, (namely, his Church in all places consisting of many particular Churches, and Stars or Ministers) of all their power that Christ gave unto his body, the Church; it being further considered, that the Gates of Hell was not to prevail against it; take this comparison.  
Suppose the Constable of Benenden should lose his power (as an Officer) by reason of his rebellion, doth it therefore follow that all the Constables in the seven hundreds (or in that division) have lost their power, who have not rebelled, and the several Parishes thereby lose their power, so as they cannot execute the Law upon offenders? which if so, it is a Paradox unto me; even so, if one Minister of the Church, or one Minister and Church should fall away, and so lose their true power, and in the room thereof, take up the power of darkness; doth it therefore follow that all the other Churches and Ministers (which did not fall) should lose their power also? surely no, there is no reason to be given to prove it: but we find there was but one STAR (in the singular number) and not STARS (in the plural number) that fell, and therefore to say, because one Minister fell and lost his place, and true power, therefore there must needs be a sink of all Ministers, and power; is all one, as if I should say, that because Judas fell and lost his power and Apostle-ship; therefore there was no Apostle-ship nor power upon Earth, which to say, would be ridiculous, and yet there is as good reason for the one as for the other, but indeed no reason at all for neither; so than the sum of what can be said from, Revel. 9.1, 2, 3. Is, that there was a STAR that fell from Heaven to Earth, and worked wickedness (that is) one Minister fell from Heaven (that is to say) from the Heavenly Church state, to an Earthly Church state, from the Oracles of God, to the traditions of men, and so it might be (and was) that one Minister amongst many might fall, and yet the rest stand fast; as it was with many in the primitive age, and this is all which can be said from Revelations 9 And,  
Secondly, That Church power was perpetuated, and to remain after these Apostles Death, amongst the Churches, is plain, because the successive Ministers and Churches were to use the same practice of receiving and rejecting, as we may read, Tit. 3.10. 2 Tim. 4.2. 2 Thes. 3.14.  
And your own principle alloweth of it, for you do affirm, that the practice of the Lords Supper is perpetuated, and to remain in all ages; and suppose you did do, what you judge is your duty to do, (namely observe) and keep the Lords Supper, it must also of necessity be your own practice; for suppose that one of your communicates that appeared to be a civil honest religious man, but last Lords day, and one which ye much delighted in: but peradventures before the next Lord's day, he appears to be an hypocrite (even a drunkard, or a fornicator, or the like) now will you admit of that man (although formerly he had communion with you, to have communion with you now when he appears both to you and all men (that behold him) to be a scandalous and profane man, I hope not: and if another man of the great or little Bodies (as you call them) should proffer to have communion with you, (whom you judge godly) would you not admit of him? surely yea; and if so, consider at your leisure, how much less this is than receiving, and rejecting, taking in, and casting out, binding and losing; consider well, (if yours were a congregation approved of by Christ) the danger of such as ye reject, and the benefit of such as ye admit of; and indeed my opinion is, that the great reason why ye do not practise that Ordinance, is, because if you did, than you would be necessitated to receive in, and cast out, or otherwise, you would have such a communion as the very worldlings would hisse at; but now that you may shuffle a company together of all sorts, and enlarge your Tents, rather than you would let go some (the which you would be ashamed of, if yours were a communion of Saints) you let go Christ's Ordinance, and so condemn yourself in the things that you allow; and indeed I do profess it seems very strange to me, that any man that hath but a face of zeal in Religion and godliness, that they will associate themselves with you in spiritual things, for I do assure you, that I should be very cautious how I had any communion with a man that liveth in the breach of that which he knoweth to be his duty to do, fearing that he that makes but little conscience (or indeed no conscience) in one duty, will make as little conscience in another, provided it be inconsistent with his credit or reputation. But to pass these things, I shall give an argument to prove the continuation of receiving, and rejecting, binding and losing: which is,  
If there be such a conjunction between keeping the Lords Supper, and receiving, and rejecting, as that the Lords Supper cannot remain practicable, and to be practised, so as to be approved of God, without it; then receiving in, and casting out, is as perpetual as the Lords Supper.  
But there is such a conjunction between the keeping of the Lords Supper, and receiving, and rejecting; so that the Lords Supper cannot remain practicable, and to be practised, so as to be approved of by God without it.  
Ergo, the Ordinance of receiving and rejecting, is as perpetual as the Lords Supper, and one to attend the other. The major is undeniable; that is to say, (in short thus) if receiving in, and casting out, be an Ordinance of such consequence, as the Lords Supper cannot remain to be practised without it; than it of necessity will follow, that if one remain practicable so doth the other, and Mr. Henden saith one doth remain, namely, the Lords Supper.  
And the minor I shall prove, that one cannot remain practicable without the other; that is to say, that without receiving into the Church, and casting out of the Church, the Ordinance of the Lords Supper cannot remain practicable and practised, so as the Lord will approve of it: and if so, receiving into communion and casting out, (viz. binding and losing) is perpetuated and to remain as well as the Lords Supper: but now to prove the minor, namely, that the Lords Supper cannot remain practised, so as to be approved of by God, without receiving in and casting out; is first, persons must have a time to be received into the visible Church of Christ, one way or other, unless persons are born members of Christ's Church, the which I think none will affirm, because Christ saith, that unless a man be borne again, he cannot enter into the Kingdom of God; for that which is born of flesh, is flesh, and that which is born of Spirit, is Spirit; marvel not that I say unto thee, that thou must be borne again: And that it was the practice of the primitive Churches to receive in her members, is clear from these Scriptures, and many more that might be added, Rom. 15.1, 2, 3, 4, 5, 6, 7. 2 Cor. 7.2. Gal. 4.13, 14. 3 John 10. So that if there be not a continual adding to the Church daily such as shall be saved, than Christ's House will be quickly empty.  
Secondly, If there be not also a casting out, the Lords Supper cannot remain practised, so as the Lord will accept of it, for the Lord hath commanded, that if any be a fornicator, or covetous, or extortioner, or an idolator, or a drunkard, or a railor, that the Church should not have communion with him, no not with such an one to eat; and that there hath been such in the Church of God, and have been cast out when they have been discovered, read 1 Cor. 5. from the first verse to the 12. and that it is so in our days, is plainly seen, that there be some that seem to walk a while as Christians, and then who can deny them the Lords Supper? and not long after do show themselves wicked and profane, and then who dares to administer it unto them, and who dares to eat with them, because the Lord hath forbid it? And therefore to say, that the Churches may and aught to break bread (viz. eat the Lords Supper) at such a time as she hath lost her power to deal with the wicked, and scandalous (so far as to exclude them) is no less than to say, that Christ is a transgressor in building the things the which he hath destroyed; and will not the Church then be a cage of all manner of unclean birds, or is it not as frequently seen, that there be apostates in our days, as in the primitive age? and in short take this maxim, that take either a Commonwealth without its power in government, namely power to bind and lose, (in Civils,) and a Family without its power in government, and a Church of Christ without its power in government, and you shall see that the best of it will be a lump of confusion; and at the end come to destruction, or be a desolation: so than the sum of all is this in short, that if the Ordinance of the Lords Supper, be perpetuated and to ramain in the greatest times of apostasy, than the power of the Church also did remain, because it is impossible for persons to eat the Lords Supper, so as for God to approve of it, if the Church have not power to exclude offenders, because with such the Church may not eat, nor have no fellowship in Spiritual things, 2 Cor. 6. And that such were and will be found in the visible Church till they be purged out, the Scriptures and our experience witnesseth daily; from whence we may see, that if the Church have not lost that precious Ordinance of the Lords Supper, neither hath she lost her keys of binding and losing, namely, of receiving in, or casting out, although one Star fell, from Heaven to Earth, Revel. 9 yet he carried not away the heavenly keys, or power, no more than the evil Angels when they fell could carry away the heavenly power and authority of the good Angels; no, they were so far from carrying away the power that the good Angels had, that the power that the evil Angels had was taken away and given to the good Angels; as the one Talon was taken and given to him that had ten; so to him that hath shall be given, and to him that hath not shall be taken away that which he hath: so than the conclusion is, that if one Star did fall, it's nothing in comparison of many Stars which did not fall; and that fallen Star, did not carry away the keys of the Kingdom of Heaven, namely, the heavenly power, but God took it away from him, and the Devil gave him the keys of drakness, so it was not the keys of the Kingdom, for they still remained with them, that abode in the truth; as hath been already proved, and by yourself (in effect) hath been granted: and thus I pass to the next thing considerable; which is,  
The four Winds, Revel. 7.1. with its interpretation by Mr. Henden.  
But by the way I take notice of what is said in the beginning of his 4. page, from Zech. 4. which speaks concerning their building of Jerusalem and the Temple, after the seventy years of captivity in Babylon, the which he applies to be a Gospel Church; and the Pipes there spoken of, to be understood Ordinances, and from the seven Pipes spoken of, vers. 2. is to be understood the practising of the full number of Ordinances in the Primitive time; and the two Golden Pipes, in vers. 12. Is to be understood the least of numbers, and that least of numbers relates to the time of the Churches being in Babylon, that then the lesser number of Ordinances were practicable, and to be practised.  
This is the sum in short that I gather from that (his) discourse.  
To which I answer briefly; and first, that the 4 Chapter of Zech. is a Prophecy of a Gospel Church, I cannot (as yet) see nor believe; it is clear, that it was a prophecy of the redifying of Jerusalem; and the Candelstick, the Lamps and Pipes belonging to it, is the same vessels that God appointed in the Temple, as you may read Exod. 25. Leu. 24.4. Numb. 4.9. the oil vessels ministering unto it, is to be understood the Pipes) Chap. 8.2. 2 Kings 4.10. 1 Chron. 28.15. from these and many more Scriptures that might be added, we may see, that the Candlestick, with the Lamps, and Pipes, (viz.) the ministering vessels unto the Lamps and Candelstick, was the same that God shown unto Moses, in the pattern, and appointed it to remain in the Temple, and after that pattern, it was made in Solomon's time, and the very same was to be after the seventy years of captivity; and it is far more evident, because if we observe the Prophecy of Haggai, who speaks of one and the same thing, he will tell us, that Zerubbabel and Joshua, (according to Zechariahs' words) that he should lay the foundation, and also finish it, Hag. 1.14. Zech. 4.9. and that this prophecy relates to Jerusalem, read Haggai, and Zechariah at large; I do not say, that it relates only to the rebuilding of Jerusalem, and the Temple at the end of the seventy years' captivity, but in it is a Prophecy of the redifying of the City and Temple, destroyed since by Titus Vespasian, which is yet to be built again according to the Word of the Lord, Rev. 11. but more of that anon; but in a short sentence, I further add this as a reason to prove, that the Prophecy of Zechariah, Chap. 4. most primely relates to the redifying of Jerusalem, at their coming out of the seventy years of captivity, because that both Haggai and Zechariah, have the Word of the Lord coming to them both at that time, as to Haggai the Word of the Lord came to him in the sixth & seventh month, in the second year of Darius, Chap. 1.1. Chap. 2.1. and to Zechariah it came in the eighth month, in the same year, Zech. 1.1. and the work of both Prophets was to stir up the People to the work of building of the House of God; for they being hindered (by subtlety) in the days of Cyrus, because that Zerubbabel and Joshua, and the rest of the chief of the Fathers, would not let the people of the Land build with them, as you may see at large in, Ezra. 4.1, 2, 3, 4, 5, 6. that they at last out of custom grew careless, and was content to live in their sealed houses, and let the house of God lie waste, Hag. 1.2. and hence the Word of the Lord stirred them up, by the two fore mentioned Prophets, namely, Haggai and Zechariah, that they might go on to finish the Work, for Zerubbabel had begun it before, and laid the Foundation in the days of Cyrus, and being stopped as before said, he was to finish it in the days of Darius; which agreeth with the words of Zechariah, Chap. 4.9. in these words, The hands of Zerubbabel have laid the foundation of this house, his hands also shall finish it; compare Haggai with the four first Chapters of Zechariah, and compare them both with, Ezra 3.8.9, 10. Chap. 4.1, 2, 3, 4, 5, 6. and you may clearly see, that what I have said is undeniably true; and that is the thing that Zechariah speaks of, in Chap. 4. which Mr. Henden would have to be a Gospel Church; it's clear that men may be carried away very strangely, in the judgements and understandings, if that they be guided by their own spirits, or imaginations, without searching the Scriptures, and well comparing them together, so as they may hold a correspondency together; I am not willing to be nice in observing absurdities, the which if I were, and had time I could observe many; but at present I shall leave this thing, saying, that if the Pipes signify the Ordinances of the Gospel, and that they were lost from seven to two; so that there is now but two Ordinances practicable, (and it's a question to some whether Mr. Henden practice above one of them two) what Ordinances they be which remain? but you say that the two signify the least of numbers, and so I think that two is the least of numbers: but that I may take you in the best sense, I understand you mean, that the Ordinances was divided in two numbers, and the biggest number was to cease in Babylon (as you call it) and the lesser number to be perpetuated and remain; the which if so, cast up your account again, and you will find upon your own account, that the greater number is perpetuated and to remain: as, 1. Ministry, 2. Prayer, 3. Praises, 4. Baptism, 5. the Lords Supper, 6. the Sealed elect number, 7. the Spiritual union, 8. the beginning and profession of faith, 9 the duties of charity; all these are acknowledged by you to be perpetuated and to remain.  
Secondly, the other number; as, 1 Confirmation, 2 Ordination, 3 Church-Censure, 4 Church-stating; these are corrupted, and are ceased as you say; and which of these is the greatest number I leave the wise to judge: from whence they may see, that the two Pipes should not parallel with the perpetuated Ordinances; and therefore shall leave them as excellent in their proper place and signification, but altogether of an uncertain sound as they have been applied, not fit for persons to dance after: and thus I leave this particular, and come to speak somewhat to the four Winds, Revel. 7.1.  
The four Winds, (saith Mr. Henden) Page 4. Is to be understood, the Winds of the Spirit, the begetting and preserving cause of these visible keys before spoken of, where by reason of the falling away, were wholly withheld from their apparent blast, and the cause failing, the effects must also cease. These four Angels we conceive to be evil Spirits, working by their principal Ministers the four capital Patryarches of the Christian World; to wit, the Bishop of Alexandria for the South, of Antioch, for the East, of Constantinople, for the North, and Rome for the West; who usurping all ecclesiastical government into their hands, did by their contention and pride gradually detain the four Winds from breathing in the external regiment, till at the last the head-ship fell into Rome, Page 29.  
Answ. There is many things laid down, the which I shall speak to in particular, and that very briefly, because I am much straitened for time; and also I think there is so little colour of truth in it, that few will believe it, whether I speak any thing to it yea or nay: but because I would not willingly miss any thing that seems of weight in your eye, I shall examine the particulars, and first to the first; which is,  
The four Winds spoken of, Revel. 7.1. Is the Winds of the Spirit, (saith Mr. Henden.)  
In Answer to this, I shall cite the Text, and speak little to it, but leave the Reader to Judge; see the Text, Revel. 7.1. in these words, And After these things, I saw four Angels standing on the four corners of the Earth, holding the four Winds of the EARTH, that the Wind should not blow upon the Earth, nor on the Sea, nor on any green Tree; From these words we may take notice, that the four Winds, are called the Winds of the EARTH, (mark that) and wherever the Spirit of the Lord, or the breathe forth of his Spirit, is called by the name of the four Winds of the Earth; I never yet read, although I have examined, Ezek. 1.4, 5. chap. 37.9.14. Acts 2.2. The which none of the places run parallel with Revelations 7.1. They are not called the four Winds of the Earth; as for Exekiels' vision, chap. the first, Ezekiel saw the Heavens opened (it was not the four Winds of the Earth, no but) a whirlwind and a cloud from the OPEN HEAVENS (Northward) in the which whirlwind the Lord appeared to Ezekiel between the sour living creatures, which were Cherubims; and we know it is usual for the Lord to appear in a whirlwind between the Cherubims, that those living creatures spoken of in Ezek. 1.5. were Cherubims, and that the Lord dwelleth between or amongst the Cherubims, is clear from chap. 10. compared with 1 Sam. 4.4. 2 Kings 19.15. Psal. 80.1. and 99.1. And that which is spoken obscurely in the first chap. of Ezekiel, is more plainly expounded in Chap 10. where the living creatures spoken of in Chap. 1. are called Cherubims, in Chap. 10.20. in these words, This is the living creature that I saw under the God of Israel, by the River Chebar, and I knew that they were Cherubims: Time would fail me to open the matter contained in the vision, and the end of it, but enough to prove, that it relates not at all to the four Winds spoken of, in Revel. 7.  
Secondly, as to the Winds spoken of, in Ezek. 37.9. I say, that its only used by way of allusion, because our lives are called wind, (Job 7.7.) and Israel being in captivity, and so as dead men, the Lord showeth the Prophet Ezekiel, that he would revive them, and recover them out of their captivity, and bring them again into their own Land, vers. 21. and also we may observe, that they must first have the breath of life and be brought out of their graves, which breath of life, to raise them from their graves, was to come from the four Winds; and then after this they were to be brought into their own Land, and the Spirit of God was not to be poured out upon them while they were in captivity, but after they were come into their own Land at a set time, Zech. 12.9, 10, 11. which showeth that Wind spoken of there, was not that Spirit which you aim at, which if it were, yet it holds no agreement with the text cited by you, Revel. 7.1. because it is not called the Winds of the Earth, for there is the Winds of the Earth, and there is the Winds of Heaven, Dan. 8.8. Chap. 11.4. Zech. 2.6. Mat. 24.31. Revel. 7.1.  
Thirdly, To the Text cited by you, Acts 2.2. in these words, And suddenly there came a sound FROM Heaven, as of a rushing mighty wind, etc. from these words we may see, that this Wind came from HEAVEN, and so was not that Wind spoken of, in Revel. 7. Because that was the four Winds of the EARTH, (mark that.)  
Fourthly, it doth not say, that there came a Wind from Heaven and sat upon each of them, but cloven tongues which sat upon each of them, and the sound was like unto a mighty rushing Wind; it doth not say it was a Wind that blew, but there was heard a sound as it were a mighty rushing Wind; so than the sound of it was as it were (or) like a Wind, and every likeness is not the same; but why need I keep such a stir about this Wind, I remember Mr. Henden saith in his 28. Page, and line 19, 20. that the withholding the Winds of the Spirit hurt not the elect, his words are these; all save the elect were hurt thereby and subverted.  
From whence we now learn, from what Mr. Henden saith in this place, that it was from the reprobate that the Winds of the Spirit was withheld from blowing on them: This is that I understand from his words, if I understand him aright; unless there be a third sort of men, that is to say, the elect and reprobate, and another sort which is neither elect nor reprobate; and if this be Mr. Hendens opinion, (viz.) that the withholding of the Winds of the Spirit, did not hurt the elect but the reprobate, than one of us have fought (as it were) with our own shadow, for it was ever my judgement since I knew any thing of God, that God's holy Spirit was ever withheld from the reprobate, they having no part or portion in it; And thus I pass the sour Winds at present, and come to speak somewhat briefly to the Angels; (which is) saith Mr. Henden,  
The Angels spoken of Revel. 7.1. we conceive (saith he) to be evil Spirits, working by their principal Ministers, the four capital Patryarches of the Christian World; to wit, the Bishop of Alexandria, etc.  
Answ. Methinks it's very strange Doctrine to be published, or to be believed, (namely to say) that evil Spirits should have power to hold the good Spirits, and so the good Spirit (or the Spirit of God) to become as it were subordinate to the evil; that God should put his Spirit into the hands of the Devil: I have read in (Acts 7.51. 1 Thes. 5.19.) that wicked MEN may resist the counsel of God, (or Spirit of God against themselves) and quench the workings of the Spirit of grace within themselves, whereby they should be Sealed unto the day of Redemption: But I never yet read, that the Devil or wicked men could hinder the working of God's Spirit in or amongst his Church; and to think that God would give his good Spirit to be holden by and among wicked Spirits, is very vain and ridiculous; for what concord hath Christ with Belial? or what fellowship hath light with darkness, or God with the Devil?  
But peradventure some will say, we cannot (indeed) readily believe, that ever God gave his Spirit into the custody of evil Spirits to hold; Therefore what Angels do you think they were, and what were the Winds?  
Answ. The Angels I understand to be the Angels of the Lord, who are Ministering Spirits, sometimes to administer blessings; but now sent forth by God to execute his Judgements upon the great Antichrist, after the Manchild was caught up to God, & to his Throne; for it followeth in the nick of time, even when the Heaven is rolled together like a serouse, Revel. 6.14, 15, 16. (to the great amazement that will be at the sign of the Son of man coming in the clouds of Heaven, with power and great glory) and at that time woe be to the inhabitants of the earth and sea, Revel. 12.12. because of the Devils being come down, and then shall go forth the seven Angels to pour out their Vials upon the earth; and at that time also shall the four Angels (that held the four Winds) execute their office, at which time there shall fall grievous and noisome sores upon those that have received the mark of the Beast, Revel. 16.1, 2, 3. That both Sea and Land shall be infected, and the Sun scorching (with heat) every green tree, and the Sons of men also; and by reason of the Winds being withheld, the earth, Sea and Rivers, and Fountains of water, together with the Sons of men, shall be so scolded with the heat of the Sun, that they shall be grievously perplexed, and shall blaspheme the name of God because of the plagues, Revel. 16.9. and the execution of these things, will be in the time of the Prophecy of the two witnesses, Revel. 11.6. compared with Zech. 5.1, 2, 3. with Revel. 10.2. vers. 10. chap. 11.1, 2, 3, 4, 5, 6, 7. the which (if the Lord will) I shall speak to more at large anon, when I come to discover what the outward Court and holy City is, and of its being trod under foot, and who the woman is, which travaileth, and what the Manchild is, and of his being taken up to God, and to his Throne, of the flight of the woman into the Wilderness, and what Wilderness, and the time how long these things, with several other are so annexed together, that they are unseperable; and thus I pass, saying, that the Winds are to be understood according as the Scripture calls them, namely, the sour Winds of the EARTH: and thus I come to the next thing considerable; which is,  
Of the outward Court and holy City, Revel. 11.1, 2. in these words, And there was given me a reed like unto a rod, & the Angel stood saying, arise and measure the temple of God and the Altar, and them that worship therein, but the Court which is without the Temple leave out and measure it not, for it is given unto the Gentiles, and the holy City shall they tread under foot forty and two months; and I will give power to my two witnesses, and they shall Prophesy a thousand two hundred and threescore days, clothed in sackcloth.  
Before I shall give you the exposition of the Text, or unfold it unto you, I shall show what Mr. Henden saith is the meaning of the Text; which is,  
We maintain (saith he) the Temple to decipher the mystical union, of the one hundred and forty four thousand Sealed, or elected ones, whereby they are built up a spiritual house; and the Court without to be the externity of ecclesiastical order, which was established by Christ in the primitive times, page 38. Paragraph 1. Section 4.  
Answ. I know not any one Text that seems to bear a face to such a thing, as the Temple to decipher the mystical union of the one hundred forty and four thousand Sealed ones, neither do I understand that the Sealed ones are, or can be applied to the faithful Gentiles, without wresting and abusing the Text, for the Text tells us plainly, that they that are Sealed are the Tribes of the Children of Israel, and reckoneth them according to their several Tribes, as you may read, Revel. 7.4, 5, 6, 7, 8. in these words, And I heard the number of them that were Sealed, an hundred and forty and four thousand, of all the Tribes of the CHILDREN OF ISRAEL, (mark that) of the Tribe of JUDAH were Sealed twelve thousand, of the Tribe of REUBEN were Sealed twelve thousand, of the Tribe of GAD were Sealed twelve thousand, of the Tribe of ASER were Sealed twelve thousand, of the Tribe of NEPTHALY were Sealed twelve thousand, of the Tribe of MAN ASSES were Sealed twelve thousand, of the Tribe of SIMEON were Sealed twelve thousand, of the Tribe of LEVI were Sealed twelve thousand, of the Tribe of ISSACHAR were Sealed twelve thousand, of the Tribe of ZEBULON were Sealed twelve thousand, of the Tribe of JOSEPH were Sealed twelve thousand, of the Tribe of BENJAMIN were Sealed twelve thousand; the which amounts just to one hundred forty and four thousand, there being twelve thousand of every Tribe Sealed, for there is twelve Tribes, and twelve times twelve thousand, is one hundred forty and four thousand, the which were all of the Tribes of the Children of Israel; so that those that call them Gentiles wresteth the Scripture, for the Scripture doth not only call them the Tribes of the Children of Israel; vers. 4. but also repeateth every Tribe severally, so plain, that it cannot without great abuse to the holy Spirit be evaded; time would fail me to show the particulars relating to this thing, only thus; it is evident by the Angel out of the East, that these twelve Tribes are to be sealed in their foreheads, to that end that when the Angels go forth to execute God's Judgements upon the Earth, that they may be spared, when the seal of the living God is seen upon their forehead, for this to be after the Manchild is caught up to God, and to his Throne, at which time the Gentile Church (which I conceive to be the Manchild) is to be in the Ark of their safety, being caught up to meet the Lord in the air, and then the Jews that look for their Messiah, it being the time that God hath promised that all Israel (viz. the natural seed of Abraham) shall be saved, as it is written, Rom. 11. They shall have the Seal of God, or the name of God written in their foreheads, to distinguish them from the worshippers of the Beast, who are to have the name of the Beast in their right hand, or forehead, Revel. 13.16. upon whom the seven Angels are to pour out their vials upon the earth, that the same persons who have received the mark of the Beast in their foreheads, or hands, may be tormented, and then the executing Angels will pass by all those that have the Seal of God in their forehead, so that they shall not be plagued with those Judgements that shall be executed upon the Beast and his worshippers; and to this end the Angel of the East forbidden the four Angels that had power to hurt the earth, that they might not go forth to execute their office, till the servants of God were Sealed in their foreheads, Revel. 7.2. And this agreeth with the manner of Gods dealing with his people, when he executes his Judgements upon the earth, as you may see, Exod. 12.14. Ezek. 9.4, 5, 6. and to that end was these Israelites Sealed; so that none of the plagues either of the four Angels, or the seven Angels did them any hurt. And thus much at present of the Sealed number who they are, and the Cause of their being Sealed, and afterwards was seen preserved as a Sealed number, Revel. 14.1, 2, 3, 4. Chap. 15.2, 3, 4. And so I pass to give my opinion what the Temple and the outward Court, and holy City is.  
Only by the way, I thus say, that although I have read Mr. Hendens opinion of the outward Court, yet I cannot believe it, nor adhere to what he saith, because I do not find that ecclesiastical order, is in any one Text called the outward Court, neither doth it hold parallel with the outward Court, but rather to the inward Court, even the holy of holies, into which the Priest was to enter alone, who had the ecclesiastical order put upon him by God; but because I find not the Scripture warranting such a parable; I leave it, and now come to speak briefly to that Text, Revel. 11.1, 2. and first I shall cite the Text itself; which is thus read,  
And there was given me a reed like unto a rod, and the Angel stood, saying, rise and measure the Temple of God, and the Altar, and them that worship therein; but the Court which is without the Temple leave out, and measure it not for it is given unto the Gentiles, and the holy City shall they tread under foot forty and two months, and I will give power to my two witnesses, and they shall prophesy a thousand two hundred and threescore days cloated in sackcloth; from this Text with many more we find, that Jerusalem and the Temple is to be built again, and the Jews are to worship their God according to the Law of Moses, at which time they shall earnestly look for their King (namely the Son of God) according to the words of their Prophets, for although they were blind, and understood not his coming in the day of his poverty, yet they do believe that they have a King (viz. Son of God) to come in glory and to ragin upon the Throne of David, and when God shall give them opportunity to return out of their long captivity; then shall they sit upon their building to re-edify the City and Temple, as I have formerly proved at large; (read my Zions' redemption) and that Jerusalem is to be built again, (which is called the holy City, relating to, Revel. 11.1, 2.) read the words of the Prophets; which saith, They shall build the old waist places, they shall raise up the former desolations, and they shall repair the waste Cities, and THE DESOLATIONS OF MANY GENERATIONS: behold the day cometh saith the Lord, that the City shall be built to the Lord from the Tower of Hanael unto the gate of the corner, and the measuring line shall yet go forth over again, (compare Revel. 11.1, 2.) upon the Hill Garib, and shall compass about Goath—, it shall not be plucked up, nor thrown down any more FOR EVER; in that day will I raise up the Tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old, and I will plant them upon their Land, and they shall be NO MORE plucked out of their Land, which I have given them, saith the Lord God; And ezekiel's vision relates to this very thing, where he saith, In the vision of God brought he me into the Land of Israel, and set me upon a very high Mountain, by which was as it were the frame of a City on the South, and he brought me thither, and behold there was a man whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed, so he measured the length thereof, twenty cubits, and the breadth twenty cubits before the Temple; and he said unto me, this is the most holy place, this is the Law of the house upon the Mountain, and these are the measures of the Altar, after the Rubites; and the name of the City from that day shall be, THE LORD IS THERE; And that the Cities of Jerusalem is called a holy City, read Isa. 64.10. chap. 61.4. chap. 60.18. Jer. 30.18. chap. 31.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11. chap. 33.12, 13, 14, 15, 16, 17. Amos 9.14, 15. Ezek. 40.3. chap. 3.13. chap. 41.4. chap. 48.35. From all that which hath been said, this is the Sum (in short) that the City Jerusalem, and the Temple is to be built again, and inhabited, and God there worshipped; only there will be a stop in the work (by the Antichrist) before the outward Court is finished, and therefore the measuring line is said not to pass over the outward Court, (or it not measured;) but that I may be plain and easily understood, I shall divide the matter in short and brief particulars.  
The first is, the building of the City, the which I have spoken already to.  
And the second is, of the Temple.  
The third is, the outward Court, being given into the hands of the Gentiles, and the holy City being trod under foot forty and two months.  
And fourthly, of the two Witnesses prophesying in Sackcloth, one thousand two hundred and threescore days.  
That the City and Temple is to be built, you have heard somewhat from the Prophets, (to witness it) but further you may see, that there will be a Temple, (although not the union of the sealed number, as Mr. Henden supposed, which hath been already answered) but a material Temple, as saith St. Paul, 2 Thes. 2.4. He (viz. the man of Sin or Antichrist) shall sit in the Temple of God, showing himself that he is God: But if the Temple be to be understood, to decipher the Mystical union of the one hundred forty and four thousand, (as Mr. Henden saith) than it is impossible that the Man of Sin should sit there, for they are not to be hurt; and that cannot be said to be the Temple of God in a spiritual sense, which is the seat of the Man of Sin; but in a material Temple it hath been so already, and will be so again, for saith Christ, It is written, my House should be a House of Prayer, but ye have made it a den of thief's.  
And secondly, that there is to be a Temple, is also proved from Revel. 15.8. in these words, And the Temple was filled with smoke from the glory of God, from his power, and no MAN was able to enter into the TEMPLE, till the seven plagues of the seven Angels were fulfilled.  
From hence we see, that there shall be a material Temple which shall be so filled with God's glory, that no MAN shall enter into it, until the plagues of the seven Vials be executed, and so Christ by the brightness of his coming and excellent glory, shall dispossess the Man of Sin of his seat: and that the glory of God did shine so of old in his Temple, read the words of the Prophet, Isa. 6▪ 4. Ezek. 10.4.  
And secondly, that the glory of the Lord is to appear, or fill his House or material Temple. Again, read Ezek. 43.5, 6, 7. in these words, So the Spirit took me up, and brought me into the inner Court, and behold the glory of the Lord filled the House; and I heard him speaking unto me out of the House, and the man stood by me, and he said unto me, Son of man, the place of my Throne, and the place of the sole of my feet, where I will dwell in the midst of the children of Israel for EVER, and my holy Name shall the House of Israel no more defile. Agreeable to Chap. 37.21, 22, 23, 24, 25, 26, 27, 28. as you may read at large. I could give many reasons more to prove a material Temple, (and elsewhere I have done it.)  
But if it should be objected, That God doth not dwell in Temples made with hands.  
I answer and say, it is very true, that the Temple of Jerusalem they had defiled with their abominations, and therefore the Lord destroyed it, and for a while took unto himself the instruments of a foolish Shepherd, Zech. 11.15. and so was a Gin and a Snare to the House of Israel; and so the literal Zion was to be ploughed like a field, and Jerusalem to become a heap; but it doth nor say, that Christ will never dwell in Temples, or a Temple made with hands, nor that he will never dwell in Mount-Zion, (literal) in Jerusalem, but contrariwise saith in many places, that he will come unto his Temple and dwell in Mount-Zion in Jerusalem, as I before have proved, (read the place of Christ's Kingly seat in the time of his Reign, in my Treatise to Mr. Holland annexed to this) I could prove that the Lord will have his seat there, at large, and that when his Tabernacle shall be with men, and his seat where his Father david's was, that then it is to be in material Jerusalem, when the Law shall go forth of Zion, and the word of the Lord from Jerusalem; and this was the City, and Altar, and Temple, which was to be measured, and the Worshippers which was therein, namely, the Jews which were to return, and at that time shall be returned unto their own Land, where they shall worship God according to Moses Law, waiting for their Messiah.  
Thirdly, what is to be understood by the outward Court, not measured or cast out, or left out (as in reference to measurement) it is, that after the Israelites be returned, before they have finished their outward Courts, and walls, and the like; for their great care and first work shall be upon the chief and principal place, viz. their City and Temple) the Gentiles, namely, Gogg the Prince of Meshech and Tubal, whose Army shall be of them of Persia, Ethiopia, and Libya, with Gomer, and the Family of Togarmah, a very great Army of the North Quarters, shall be gathered together upon the Mountains of Israel, and shall prevail, and spoil the Jews for a small season; and this shall be done before the outward Court and walls be finished, which causeth the Army of the Gentiles, to call Jerusalem a Town of unwalled Villages, being without Bars and Gates, as you may read, Ezek. 38.11. in these words, And thou shalt say, I will go up to the Land of UNWALLED VILLAGES, I will go to them that are at rest, that dwell safely, all of them dwelling without WALLS, having neither BARS nor GATES, to take a spoil, to take a prey, etc. And to this agreeth the words of the Prophet, Zecha. 2.1, 2, 3, 4, 9 which saith, I lift up mine eyes again and looked, and behold a man with a MEASURING LINE in his hand; Then said I, whither goest thou? and he said unto me, to measure Jerusalem, to see what is the breaàth thereof, and what is the length thereof: And behold the Angel that talked with me went forth, and another Angel went out to meet him, and said unto him, run, speak to the young man, saying, Jerusalem shall be inhabited, as a TOWN without WALLS, etc. From these Scriptures, and more that might be added, we may see, that the Walls and outward Court, shall not be finished till it is taken, and the holy City trod under foot; but the time of its oppression is so short, as not worth speaking of in comparison of time, namely, three years and a half; so that this Prophet speaks little of the oppression of Israel, but doth (as it were) overlook it, because the time of it is so short, and speaks of that which is of the greatest moment, namely, the Enemy's destruction; but the Prophet Zechariah agreeing with the Revelations showeth, that the City shall for a small time be surprised and taken, and the Jews persecuted, although the City itself shall not be destroyed, but shall be the place of the Enemy's Randesvouz; and that this is true, read the words of the Prophet Daniel, compared with Zechariah, which saith, He shall enter also into the glorious Land, and many Countries shall be overthrown, but these shall escape out of his hands, even EDOM and MOAB, and the CHIEF OF THE childs OF AMMON; and he shall plant the Tabernacle of his Palace between the Seas in the glorious holy mountain, yet he shall come to his end, and none shall help him: And at that time shall Michael stand up, the GREAT PRINCE, which standeth for the Children of THY people; and there shall be a time of trouble, such as never was since there was a Nation: For Behold the day of the Lord cometh, and thy spoil, (viz. Jerusalem's) shall be divided in the midst of thee; and I will gather all Nations against JERUSALEM to battle, and the CITY shall be taken, and the Houses riffled, and the Women ravished; and half of the City shall go forth into Captivity, and the residue of the people shall not be out off from the City: (this is the Woman that flieth into the Wilderness, and the remnant of her Seed which remains.) Then shall the Lord go forth and fight against those Nations, as when he fought in the day of battle; and his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem: And I said to the man clothed in Linen, how long shall it be to the end of these wonders? (namely, the troublesome time, and the treading down of JERUSALEM underfoot) And I heard the man clothed in Linen, swear by him that liveth for ever and ever, It shall be for a Time, and Times, and half a Time; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.  
From whence we may see, that Jerusalem is to be trod under foot, according to the saying of the Text, Revel. 11. and also the time how long, (which by Daniel is said to be, a Time, and Times, and half a Time; and in the Revelations, Chap. 11.2. it is said, to be Forty and two Months, in these words, But the Court which is without the Temple, leave out and measure it not, for it is given unto the Gentiles, and the holy City shall they tread under foot, forty and two months.  
All which time the Woman shall be fled into the Wilderness, (for she flieth at the first of Jerusalem's being taken, so soon as she is delivered of the Manchild, and it is the remnant of her seed, which remaineth in Jerusalem, over whom the Beast is to have power forty and two Months, Revel. 13.5 Zech. 14.1, 2. Unto whom the two Witnesses is to prophesy; and the time of the Woman's flight into the Wilderness) is the very same time (in latitude) with the scattering of the power of the holy people, spoken by Daniel, Chap. 12.7. And the holy City being trod under foot, spoken of by St. John, Rev. 11.2. And that you may see, that the time of the Woman's flight into the Wilderness, is the very time of the scattering of the holy People, (namely the People of the Jews, which Daniel frequently calls a holy People, for than they shall all be holy unto the Lord) and also the treading of the holy City underfoot, read Revel. 12.14. in these words, And to the Woman was given two wings of a great Eagle, that she might flee into the Wilderness, into her place, where she is nourished for a Time, and Times, and half a Time, from the face of the Serpent. From all which hath been said, I gather this Conclusion, (which materially offereth itself) which is, That the Court without, which is not to be measured, is to be understood, that the Jews are to return, and build their City and Temple; and the Court without not measured, but given unto the Gentiles, is to be understood, that the Families of the Gentiles (above spoken of) shall come to Jerusalem, as to a Town of unwalled Villages, before the outward Court and Walls is finished, and take it and divide the spoil; and the holy City being trod under foot, is to be understood, the spoil that will be made in Jerusalem, for the space of forty and two Months, in the which time, the two Prophets (or Witnesses) shall prophesy unto that party of the Jews, which do not fly into the Wilderness, Zech. 14.1, 2. Revel. 11.3. Chap. 12.17. the which time of scattering of the holy People, Dan. 12.7. for a Time, and Times, and half a Time; and the holy City being trod under foot, forty and two Months, Revel. 11.2. and the two Witnesses prophesying a thousand, two hundred and threescore days; and the Woman's being nourished in the Wilderness, from the face of the Serpent, a Time, and Times, and half a Time, agreeing with Daniel (as before cited) All these times (though in several phrases) is one and the same time for latitude, in which time the Jews shall be scattered, for as it is called by John, Revel. 11.2. forty and two Months, and a thousand two hundred and threescore days; yet to clear up what he means by that Time, he also calls it a Time, and Times, and half a Time, Revel. 12.14. in the same phrase with Daniel 12.7. where he calls it a Time, Times, and a half, which is just three Years and a half, for a thousand, two hundred and threescore days, considering according to the Jews account, thirty days to a Month, is just forty and two Months, and forty and two Months, is also three Years and a half; and hence it is called by Daniel, and also by John, a TIME, and TIMES, and half a TIME: And that a Time is to be understood one Year, and Times in the plural number, is to be understood Years, read Dan. 4 25. in these words, And they shall drive thee from men, and thy dwelling shall be with the Beasts of the field, and seven TIMES shall pass over thee, till thou know that the most High ruleth in the Kingdom of men, etc. From this Text we understand, that the seven TIMES, is understood the seven Years that Nabuchadnezzar was cast out into the open field, to eat grass with the Oxen, and to be wet with the dews of heaven, until he had humbled himself, and acknowledged the Lord: So then by TIME in the singular number, I understand one Year, and by TIMES in the plural number, (although the least of numbers) I understand two Years; and by half a TIME, I understand half a Year; so than the TIME, and TIMES, and half a TIME, is just three Years and a half, which is also a thousand two hundred & threescore days, or forty & two Months; all which being considered, with the premises, showeth, That although a measuring Line be to pass over Jerusalem yet once again, yet before it is finished, (to wit the Walls or outward Court) there will be a stop by the Man of Sin, or the great Army before mentioned, and the City itself shall be taken, and the Houses riffled, and it trod under foot three Years and a half, and then shall everlasting righteousness be broubt in, namely, Jesus Christ, which shall take the Kingdom, & Dominion, & greatness of the Kingdoms under the whole Heaven, Dan. 7. and sit, and reign upon the Throne of his Father David; and this is that which I understand from, Rev. 11.1, 2, 3, 4. with the fore mentioned Scriptures, and many that I could add if I had time, the which is plainly signified from the 15 vers. of that fore mentioned, 11. Chapter of the Revelations, in these words, And the seventh Angel sounded, and there was a great voice in Heaven, saying, the KINGDOMS of this WORLD, is BECOME the KINGDOMS OF OUR LORD, AND OF HIS CHRIST, AND HE SHALL REIGN FOR EVER AND EVER; and thus much briefly to the Measurement of the Temple, and City, and outward Court being cast out, and the holy City being trod under foot; and fourthly, the time of the witnesses Prophesying, the which will be just three years and a half, which is proved in the precedent discourse, also more of that a non. And as for Mr. Hendens computation of time, which is; (saith he,)  
A day being taken for a year, the flight of the woman, and the City being trod under foot, and the two witnesses Prophesying in Sackcloth, is to be understood one thousand two hundred and threescore years, in which time the Church is only a sealed number, dis-robed of the beauty of her exterior Order; paragraph 4 page 65. And also he further saith, that the time of the beginning of the suffering of the Church, and the City being trod under foot, was in the year, 390. and to be fully expired in the year, 1650. and applieth it to a little light broke forth in England, about that time; and that you may see the SUM of this spoken by him, (although in more words at large) read in his book page 10. compared with paragraph the fourth.  
To which I answer briefly in particulars: and,  
First, if the forty and two months, and the one thousand two hundred and threescore days; with the TIME and TIMES, and half a TIME, (all which is acknowledged to be one and the same Time for the Latitude thereof) be expired and ended in the year 1950. then upon that account the Woman is come out of the Wilderness already, and hath been almost for ten years since, upon Mr. Hendens computation, (or calculation) of time; and if so, I hope Mr. Henden will admit, that the Woman may practise all the Ordinances as they were delivered; or if not, when shall she? if it be answered, that she is not to practise them till the Winds of the Spirit breath upon them again, and if this be the time, then is also as clear, that the spirit is entered into them again (from Mr. Hendens own opinion;) for these two Prophets (saith Mr. Henden) were to Prophesy a thousand two hundred and threescore years, in Sackcloth; which time was expired or ended, (as he saith) in the year 1650, and we find that when they had accomplished their Prophecies (which was accomplished at the time aforesaid) than they were slain and lay dead, but three days and a half; the which upon Mr. Hendens account is but three years and a half, at the end of which time the Spirit of life was to enter into them again, Rev. 11.11. which was above six years since. Sir, look about you, its time for you to up and be doing, or to cast up your account a new; but more to these things anon, when I come to show my opinion, upon the travelling Woman and Manchild, and Witness, as before said, but I fear I shall be much straitened for time.  
Secondly, It cannot be (as Mr. Henden saith) that the Winds of the Spirit is to be withheld these forty and two months, or 1260. days, so as that there shall not be that visible demonstration of the spirit as in the Primitive time; for it is clear, that the two witnesses in the time of their Prophecy in Sackcloth, shall have as great power, and visible demonstration as ever was known upon earth; that they have power, read Rev. 11.5, 6. in these words, If any wan will hurt them sire proceedeth out of their mouth, and devoureth their enemies; and if any man will hurt them, they must in this manner be killed; these have power to shut Heaven, that it rain not in the days of their Prophecy; and have power over waters to turn them into blood, Rev. 16.3, 4. and to smite the Earth, with all plagues as often as they will. For the Angels that hold the four Winds, & the seven Angels, are employed as ministering Spirits, both to descend them from the malice of the Beast, so as he cannot hurt, or interrupt them all the time of their Prophecy, and also to pour out their Vyals, and withhold the Winds, and smite the earth with curses so often as they please: and that they did also exercise their power in the time of their prophecy, is clear from vers. 11. where it is said, that They tormented the Earth; so than they had power, and did also exercise it, which confutes what Mr. Henden saith.  
And thirdly, whereas Mr. Henden saith, in his page 65. that the true Church is only a Sealed number, dis-robed of the beauty of her exterior order.  
I answer & say, it seems strange to me, that the sealed number which Mr. Henden (before) said, was not hurt, and yet saith now that she were dis-robed of her beauty, in outward order: and if this be not hurt, I know not what is hurt, because God did ever delight in outward Order, where there was inward grace, he being a God of Order, in all the Churches of his Saints.  
Fourthly, It yet wants a proof, that ever the Woman lost any one of her robes, (if she be to be understood a Gentile Church (as Mr. Henden saith she is) for she had them on, when Saint John saw her in his vision; and I do not read of any ever saw her without them, (after she had put them on) unless Mr. Henden did; but I suppose he did not; and so I shall leave this particular, and pass to the next particular, which is from the text, Mat. 24▪ cited by M. Henden, and I shall not take notice of every circumstance of things, but the ground of the matter wherein we differ: which is, saith he,  
The marks of the false Churches, are four; as first, the visibility in their stative order, lo here, or lo there.  
The second, the phrase here and there, notes a manifest place of rest or sitting down.  
Thirdly, the variety here and there, which must Scatter, whereas the true is uniform.  
Fourthly, The visible, lo, or model, is first; and than Christ is brought into it, lo here is Christ; as if the Spirit of life, and divine primitive power were in it; the Wilderness is to be understood a Metaphorical Wilderness; and secret Chambers, which figures out our lesser stated bodies; and so forth, page 50, 51, 52.  
In order to the answer of these things, I shall not take notice of every objection or contradiction, but shall plainly and briefly cite the text, and open it, and then leave the reader to judge, whether it speak of gathered, or false constituted Churches, (as Mr. Henden saith, when it speaks of the Wilderness, or desert, or secret Chamber) or whether it be to be understood literally, of a Material face, Christ in a desert, or in a secret Chamber; and that we may come to understand it, let us observe the text as it is written, Mat. 24.4, 5, 23, 24, 25, 26, 27, 28. in these words, And Jesus said unto them, (viz. his Disciples) Take heed that no man deceive you. For many shall come in my name, saying, I AM CHRIST: and deceive many. Then if they shall say unto you, Lo here is Christ, or there: believe it not. For there shall arise false Christ's, and false Prophets, and shall show great Signs and Wonders: insomuch as if it were possible they should deceive the very elect. Behold, I have told you before; Wherefore, if they shall say unto you, behold he is in the desert, go not forth: behold he is in the secret Chamber, believe it not. For as the lightning cometh out of the East, and shineth into the West: so shall also the coming of the Son of man be. For wheresoever the carcase is, there will the Eagles be gathered together.  
In Order to the opening of this Text, I shall divide it into several parts: and the first is, the Caution that Christ giveth to his Disciples, which is, Take heed (saith he) that no man deceive you; and the reason is, because many shall come in my name, and say I am Christ, and deceive many; the word Take heed that no man deceive you; is not only to be understood the Disciples in that Age, but in all Ages successively.  
Secondly, Observe the Word, saying, I am Christ.  
Which relates to a Person, and not to a Fabric, or a Model; more especially, because we know that Christ is to come as a single person, as a Glorified man; and therefore such as would feign him so as to make persons believe that they are Christ, must come as a single Person, although with attendance as he is to come.  
And secondly, because we know that it hath been the practice of some already, who have given out of themselves, that they were some great one, even the Lord, or he that is to be King of the Jews, as BENCHOCAB and HACKIT, (as hath been already mentioned) and more that might be mentioned, besides in our days, he that professed himself to be the great one, or King of the Jews, and drawed Disciples after him, who lived in a Tent near Rochester, known to be truth, (together with) the late professed Christ near Bristol, who was adored in the streets, (as was creditably spoken of such as heard it) with tho name HOSANNA, BLESSED IS HE THAT COMETH IN THE NAME OF THE LORD.  
Thirdly, Because that the Scripture showeth, that it is to be a person, and not a fabric, or model, or form of worship; (false in its constitution) as first; from Dan, 8.23, 24, 25. compared with 2 Thes. 2.3, 4, 5, 6, 7, 8, 9 for the Antichrist denyeth (saith St. John) the Father and the Son, and he is an Antichrist (that so doth) and St. Paul saith, that HE shall deny all that is called God, or worshipped as God: And we know that Rome itself doth acknowledge God, and worship him, (although in a false manner) but the Antichrist shall deny both the Father and Son, and will not admit that any shall be worshipped as God but himself; showing himself that he is God: and to bring his design about, he shall cause craft to prosper in his hand, saith the Prophet Daniel, which is a person coming with signs and lying wonders, 2 Thes. 2.3, 4, 5, 6. compared with Revel. 13.18, 19, 20, 31. agreeing with the Text itself, Mat. 24.24. (which saith) For there shall arise false Christ's, and false Prophets, (not false constituted Churches) and shall show great signs and wonders, etc. From whence we may see, that the Antichrist or false Christ, is a person or persons, and not a false worship.  
Fourthly, and Lastly, it cannot be understood a form of worship, or a people set down to worship God in a form, because the Text saith, if they say, lo here is Christ or there, believe it not; implying thus much, that Christ was not to be found here nor there, that is, no where in any form or worship in no Church whatsoever; and if this be true, then to be sure Christ is not to be found in Mr. Hendens form, for Mr. Henden hath a form which he pretends he worships God in, to wit, a form of meeting together, a form of preaching, of praying, of praising, and a form of Baptism, and the Lords Supper, (if he were true to his principles) which is either a form of worship or a lump of confusion; for what is without form (in point of visible worship) is confusion. And what if Mr. Hendens Judgement were true, that is to say, if the Church were in the Desert or Wilderness, hath Christ left his Church there alone without his spiritual presence? surely no, he hath said (and is faithful) that he will never leave and forsake his Church, so that wheresoever there be but two or three gathered together in his name, he will be present with them, and was he not with the Church in the Wilderness? Acts 7.38. yea, surely; it is not (rationally) thought that Christ will not be found in his own worship, by such as worship him in truth and righteousness of heart: so than the Text cannot be interpreted as Mr. Henden interprets it, because Christ is to be found here and there, and indeed every where; (in his spiritual presence) where two or three meet together in his name, if it be in the Desert or Wilderness, he will be there, for he was with his Church in the Wilderness, and is the same yesterday, to day and for ever: And therefore it cannot rationally be understood as Mr. Henden interprets it; and thus I pass what hath been said to the Text by Mr. Henden, and in the next place shall show you my opinion (briefly) upon the Text; which is,  
In this Text I observe many things, which were necessary to be spoken to if I had time, because it holds correspondency with Daniel, Joel, Zechariah, and the Revelations, but I shall only meddle with the point in controversy; namely,  
First, What may be understood by the false Christ, and false Prophets, and of their signs and wonders.  
Secondly, Of the Desert, or secret chambers,  
Thirdly, Of the coming of the Son of man like lightning.  
Fourthly, and Lastly, of the carcase, and the Eagles being gathered unto it: and these in order briefly, and first to the first; which is,  
The false Christ's and false Prophets, I understand to be persons who will come before the coming of the Lord Jesus, (in the Clouds in power & great glory) & will affirm, that they are the Christ which was to come, the which some have done already, but that I conceive to be only the working of the mystery of iniquity, which began in the Apostles days, as St. Paul, and St. John declares, 2 Thes. 2.7, 8. 1 John 2.18, 19 chap. 4.3. and that the height of that iniquity centereth in that Beast, and false Prophet, spoken of, in Revel. 13.4, 5, to the sixteenth, chap. 19.19, 20. compared with Daniel, where he is called a vile Person, with the Thessalonians, where he is called the Man of Sin, in Ezekiel where he is called Gogg, and again with Daniel where he is called the little Horn, and a King of a fierce countenance, understanding dark sentences, who shall speak miraculous things against the God of Gods, denying all that is called God, and worshipped, sitting in the Temple of God, showing himself that he is God: and the signs and wonders spoken of in the Text, is those miracles spoken of in Dan. 8.25. Revel. 13.13, 14, 15, 16. chap. 16.14. chap. 19.20. and more that might be added; I shall only speak but a little to it more, because I have spoken of it more at large in my book, entitled, Zions' Redemption & Original Sin; wherein also I have shown the difference between the Romish Babylon, & the Antichrist; showing them to be two, one different from the other: But at present I say, that the cause of these false Christ's working signs and wonders, will be to deceive the elect, (viz. the Jews who are commonly called in Scripture the elect) that it is that people, namely the Jews, which he will endeavour to deceive, read Dan. 11. ult. chap. 12.1, 2, 7. Zech. 14.1, 2, 3. And his Throne shall be in Jerusalem amongst the Jews, as I have (before) proved; and the Jews looking for Jesus to come according to daniel's and Isaiah's Prophecy, which saith, (Dan. 7.10.) Fiery streams issued, and come forth from before him: thousand thousands ministered unto him, etc. and the Man of Sin or the false Christ, shall have thousand thousands to minister unto him: For his Army shall be very great, and that he may also have fiery streams issue before him, that he may make the Jews believe that he is the true Christ, and thereby (if it were possible) deceive the Jews, (viz. the elect) he causeth fire to come down from Heaven in the sight of men, to deceive them that live upon the face of the earth, Revel. 13.13. at which time the two Prophets shall begin their Prophecy, that they may establish the Jews in the Testimony of Jesus, and they shall work miracles indeed, such as shall destroy all the former ones wrought by the false Christ, like as Moses and Aaron's Rod, eat up the Rods of the Magicians in Egypt, and as the false Christ shall have a false Prophet, or false Prophets, that shall bear their Testimony, for the false Christ, (who will practise lying signs and wonders) even so the true Christ, shall have two witnesses, or Prophets, who in truth & uprightness shall bear their Testimony for the true Christ, (who not long after will descend upon the Mount of Olives, Zech. 14.4.) which true Prophets shall as aforesaid, do such things, and miracles, that shall not only eat up (or destroy) the other that were false, but shall be a sore punishment to the Beast and false Prophet, and all that have received his mark in their hand or forehead; that these Prophets and things shall stand up (and be done) in the very end of time. (as I may say) is clear, read the fore mentioned Prophets, and compare them together, and you shall see it to be true; althought I do not deny, but there may have been some things done in the World already like it in one sense or another, but the fulfilling of these Prophets, are to be expired very near the second and glorious coming of the Lord Jesus; & thus I shall pass to the second thing fore mentioned; which is,  
The Desert or secret Chamber I understand, is his (viz. the false Christ) confining himself to a private place, to that end that he may be the more sought after, and adored, for the more privately he contains himself, the more he will be sought after, for men's fa●cies are set much upon novelties; hence the certain GREEK sought to see Jesus, John 12.20. And many have a desire to see great ones, and more especially if they be confined to privacy, but if he be public, he may pass again and again and not be so sought after, because they then can see and confer with him when they please.  
Secondly, It is a great means to deceive, for those that are admitted to see his majesty, it's a thousand to one if they be not deceived, partly by doting upon his majesty, and partly by going contrary to God's Word, gadding in their minds after vanity; and to this end he confines himself to secrecy, into secret places at his first coming; but saith Christ, behold I have told you before, go not after HIM; & this brings me to the third particular, which is his reason why they shall not go to see a Christ in a Desert, or secret Chamber; which is,  
Thirdly, because (saith Christ) as the lightning cometh out of the East, and shineth even unto the West, (or from one end of Heaven to the other) so shall also the coming of the Son of man be.  
The lightning I understand to be the Sun which lighteneth the Earth, rising in the East, and shining even unto the West, or from one end of Heaven to the other; (as Luke hath it) but if so be that some should understand, this lightning, as comits, or common lightning, which is usual in hot wether, and in times of thunder, and the like; It cannot be so understood, because that such lightning cometh as often out of the South and West, (and sometimes North) as out of the East, and also is so far from being seen from the East, even unto the West; that sometimes it is seen to be tempestuous lightning wether in one (neighbouring) Land, and not in another; and in one County and not in another, if not in one parish sometimes and not in another; but this lightning shineth from the East, even to the West, from one end of Heaven unto another: the which is to be understood, the Sun in the Firmament, which lighteneth the earth, even from the East unto the West: The Scripture discovering her rising in the East, and shining unto the West, and the glory of the Lord seen like unto the rising of the Sun, that shineth into the West, and filleth the earth with her light and glory, Isa. 45.6. chap. 59.19. But let it be the Sun in the Firmament, or other lightning; yet the matter lieth here, that Jesus Christ's coming is not in obscurity, but as a light that cometh out of the East and shineth unto the West, or shineth from one end of Heaven to another; the sequel of the matters is, that the Christ that is to be seen in a Desert or secret Chamber, namely, in a private place, is far from being the true Christ; that they need not say, when the true Christ comes, let us go here or there (namely into a Desert, or secret Chamber, or Mountain) to see him, but he shall be seen at once as the Sun that riseth in the East, and is seen by all even to the West, without going into Deserts, or Chambers, or Mountains, or the like; and to this agreeth the Prophets, that saith, The glory of the Lord shall be revealed, and all flesh shall see it together, for he shall come in the clouds, and every eye shall see him, and they that pierced him, and all the kindred shall wail because of him. So in short I understand, it is the personal coming of the Lord Jesus, which is spoken of in that Text, Mat 24. and not any spiritual coming, for the same Jesus (even the same blessed man) which did once ascend, in like manner shall (again) descend, as I have proved in the former part of this Treatise, entitled, Truth and Innocency: and thus much briefly of the coming of the Lord Jesus like lightning, which lightning, is to be seen from one end of Heaven to the other, even from the East unto the West, which light all men that have their natural eyesight, do see at once; even so shall the personal appearance of Jesus Christ be; that all men shall see his glory together, when he shall appear in the Clouds of Heaven with all his holy Angels with him; and this I am very confident was the mind of Christ in that place: and thus I pass to speak somewhat to the Carcase, and Eagles being gathered unto it: which is,  
Fourthly, the fourth and last thing, showeth the taking up of the Saints to meet Jesus Christ; the Carcase being understood Christ, and the Eagles the Saints, it's only a simile, showing that as the Eagles suddenly gather themselves tegether to the place where a Carcase is, even so the Saints shall suddenly be gathered together, to the place where Christ is; agreeing with, 1 Thes. 4, 14, 15, 16. and Mat. 24.40. the which I have before spoken of more at large; & therefore shall leave it at present with the Reader, and pass all the other things very briefly, because I find the things already spoken to, is the whole grounds or masterpieces of your Book, and those things that I shall now speak to, I shall take them as they lie in order in your book; and the first thing that I observe, and shall speak to; is,  
Of the new pouring out of the Spirit, and a new marriage after the former, Page 5.  
Answ. I find there was a Marriage between God and old Israel, which is a Metaphor, to wit, the enjoyment of the inheritance, and the marriage bed, (as I may so call it) the presence of the Lord in Types, dwelling amongst them in that holy Land, or glorious Mountain Jerusalem, which was a Type of the heavenly Jerusalem, and the Tabernacle of God to be with men, when they shall enjoy the marriage bed, to wit, being present with Christ; knowing him as we are known by him; the which while we live in this Body we do not, for we are absent from the Lord, 2 Cor. 5.6. And that there shall be a marriage, and a marriage Supper, I grant, but it's after Christ is come the second time, read Luke 12.35, 36, 37. compared with Revel. 19.7, 8, 9 with more that might be said; but as to the first marriage spoken of by you, which was, say you, in the primitime times, in the first breathing of the Spirit; I cannot see nor believe, nor I am certain, you cannot prove it, for the Church of Corinth had as great breathe of the Spirit as any had, coming behind in no gift, and yet were in that time but in a Virgin estate and condition, as you may read, 2 Cor. 11.2. in these words, But I am jealous over you, with godly jealousy, for I have espoused you to one Husband, that I may present you as a chaste VIRGIN to Christ. From whence we may see, that the primitive Church who lived under the breathe of the Spirit, and had excellent gifts of working of Miracles, and yet were but in a Virgin condition; and so shall the Church be at the very time of the second coming of the Lord Jesus, until he is come, read Mat. 25.1, to the 11.  
And as to your cited text, Mat. 22.1 2, 3. it is a Parrable, and it's also clear, that the whole time of the preaching of the Gospel, is the time of the inviting the Guests, and the Parrable holds not, if all the Guests be not invited before the day of the marriage supper, and I am sure that all the Guests are not yet invited nor born; I could speak at large unto it, but I study brevity, and so shall pass to the next thing; which is,  
The Churches was in Babylon, as appears (saith Mr. Henden) by her being called out, Revel. 18.4. it being a strange Land, from the native Canon of a Gospel word, where they were strangers under other Lords, page 8.  
Answ. I have read that the Israel of old, was in Babel in Chaldea, from whence they were to departed; but I never yet read, that the Elect Sealed Number were subject to other Lords in respect of order, that is to say, they submitted not to the Babylonish order, neither was their order become Babel, read Dan. 3. It's true that the Jews had several Ordinances, which were to be performed only at Jerusalem; and hence it came to pass, that they practised them not in Babylon, and therefore they were far from being Babellish; but the Gospel Ordinances are limited to no one place more than other, insomuch if there were a Church in Rome, they might practise all Christ's Ordinances, (if they could enjoy their Liberty so to do) although it be the seat of the Pope, and yet not be blamed, but commended of by the Lord, as was the Church of PARGAMUS, Rev. 2.12. who lived where Satan's seat was, and yet did hold fast their profession; even so it's like there may be some in the City called Babylon, Revel. 18.4. which may own and practise the Truth, although unknown to the Pope, at the very time when the Lord will destroy it, and so he may call them out, as once he did call Lot out of Sodom; but to suppose that God owns a People to be his People, which are Babel in their order, is but vain, when we rightly understand how zealous God ever was of his order, never admitting of his own people, to mix it with the confused order of (men or) Babel, for those that are partakers of her sins, (which they were not which were called out, Revel. 18.4.) shall be partaker of her plagues; but if Babel's order were sin, and the Church order which was in Babel was established, than the Church must be partakers of her sins, and so of her plagues, which was not: and so I pass this also, and come to the next thing; which is,  
You may find all your new stated Churches, (saith Mr. Henden) of a different Metal from the true, how near soever to the primitive they seem to be in the outward shell, and yet in reality do ground upon another foundation, upon Believers not possessed with such a power sent down from heaven, page 14.  
Answ. They differ not in their Metal; Had the primitive Churches a Command from Christ to preach and gather Churches? the very same Command have we unto the world's end, Mat. 28.18, 19, 20. Had the primitive Church's gifts of God's Spirit? so have the Churches now, even so many as are useful for the comfortable being of the Church, although others which were more primely concerned as to Unbelievers, for to confirm the Gospel that it might be a standing Rule to be observed and practised to the world's end, did cease; for so it was under the Law, the Law of Moses was once confirmed with Signs and Wonders, but there was no such thing looked for when they came out of Babylon, it was enough that it was once confirmed: admit of this Argument to prove Signs and Miracles now out of use; which is:  
If Signs and Miracles serve not for Believers, but such as believe not, to bear testimony to the truth of the New testament of Jesus Christ; then they are altogether unuseful to us in these Nations, who do believe the Testament of Jesus.  
But Signs and Miracles was for that end, (viz.) to confirm the Truth of the New Testament to Unbelievers.  
And therefore of no use in these Nations, where all, or the most part, believe it.  
But those things which are useful to Believers, they remain in the same power and efficacy; as that Ordinance of Prayer with the Sick, and anointing them with oil, is known to be as powerful and efficatious in our days as ever, and all others which conduce to the Churches comfortable being: I know many that can, (and will if they be called unto it) witness the truth of this thing; I speak with much confidence, it being truth upon my knowledge: and so I shall leave this at present, supposing that I may have occasion to speak more of it anon, and now pass to the next thing; which is, the four Reasons annexed to this, to show the difference between the new stated Churches, (as Mr. Henden calls them) and the primitive Church; which are,  
Faith must foot upon a call, (saith Mr. Henden) as done in obedience to the heavenly voice; but now there is no call for visible Church Marriages.  
Answ. By the same word that the primitive Churches practised Ordinances, (which was by Christ's word and voice) we also practise them, for his word, even the same word, was to go into all the world, unto every creature, Mark 16.15, 16. Mat. 28.18, 19, 20. And by the same Word every creature was to believe and practise the Ordinances, in order to their eternal happiness, and therefore the same call; and whoso practiseth them from the same call with an honest heart, obeys the heavenly voice.  
And whereas Mr. Henden saith, there is no call for visible Church Marriages.  
Answ. There is the same call that was in the primitive age, for there was but only espousing and making fit for the Maariage day, (which is not to be till the change of the Gentiles) and the same espousing and making fit for the Marriage, we are now about, as the Apostles in their day was, as I before have showed; and so I pass to the second Reason cited by Mr. Henden; which is,  
God having promised to spirit these again, Faith must rely upon that promise until it be fulfilled, page 15.  
Answ. That Faith must rely upon God's Promises, as well as to act from the Command, is granted; but Christ hath promised his spiritual presence always, to the end of the world, in the observation of his Ordinances; therefore they were never without the Spirit, or their spiritual efficacy; and as for the pouring out of the Spirit again, it's not on the Gentiles, but the Jews, who now are shut up under unbelief, who at the second coming of Christ, (viz.) his personal coming, shall have the Spirit poured out upon them, (I mean the whole House of Israel, and not before) and then they shall be a holy people to the Lord, read Zech. 12. from the first vers. to the 12. but as for the Gentiles, I never find that the Spirit is taken from them, viz. the faithful, since the primitive times; take heed of confounding the Promises made to the Jews, with them made to the Gentiles, which I find to be your practice, which causeth you to speak, and affirm things you know not where of; but I am sparing to speak considering your gravity; and so I pass to the third reason; which is,  
Thirdly, Profession a loan (saith Mr. Henden) can no more give life to Ordinances, from which the glory of the Lord is departed, than it can infuse a living soul into a dead Carcase.  
Answ. It's true, if once the Lord have left his Ordinances, men's profession cannot make them lively Oracles, but it hath been already proved, that Christ is so far from leaving them, that he hath promised his Presence, in the performance of them, to the World's end; and what you can say of the departure of God's glory, from any Ordinance, I can say the same of the Ordinance of Preaching, and Prayer, (which you say you own) but God's glory is not departed from his Ordinances: and so I pass to the fourth and last reason, which is; say you,  
This pretended Faith, void of the call, and Promise of God; and the vital influence of its prims Original cause, is but a mere work, a bare creature Foundation, by far too week to lay a Gospel fabric upon.  
Answ. This reason is comprehended in the former, the which causeth me to say again, that this Faith (in the practising of all Christ's Ordinances) is neither void of the call, or promise of God; read my Reasons, to prove their continuance before cited; moreover we know, that the neglect of the practising of the Ordinances, although it may be before a long time, so as that they may be lost, or unknown, yet if they be found written amongst the Statutes of Jesus Christ; it's enough to warrant the reviving of them into their former practice, without a new call, witness the Ordinance of living in Booths, being lost for above four hundred years, even from the days of Joshua Son of Nun, until their coming out of the Babylonish captivity, as you may see, Nehem. 8.14, 15, 16, 17. and as to the foundation of the Gospel fabric, (you speak of) I say, that the Foundation of it is already laid, and confirmed, and we only (according to God's appointment) do build thereon, and not lay a new Foundation, namely, we walk not in a new form or Fabric of Order, but in the same good old Ordinances and Fabric of order, which Christ and the Apostles laid, and the primitive Churches walked in, (and we commanded to follow their steps) which Foundation of the Fabric, is not only laid as a platform for us, to build upon, but it's also already confirmed; which was the answer that I gave to Mr. Henden, (in our conference) saying, our Baptising was not new Baptising, but the old way of Baptising, (both in respect of the form of it, and subject Baptised) the which was practised by the Lord, and the primitive Churches, and left written for us to follow their examples, and therefore wanted no new signs or miracles to confirm it, it being already confirmed: and that they only want new Signs and Miracles for confirmation, that walk in new ways and Ordinances, which have not as yet been confirmed, but the ways and Ordinances which we walk in, and contend for, are the same which have been already confirmed, as none can deny, and therefore warrantable to be practised by all the Lords People: and thus I leave this particular, and come to the next thing considerable; which is,  
All the Apostles were dead at the end of the first, or beginning of the second Century, & in a little time after, Evangilists and Prophets; you may from this place as well argue the constant abiding of Apostles, Prophets, and Evangelists, as of Pastors and Teachers, seeing the Spirit here speaks of a complete, & full dispensation of Official Ministers, consisting of all these together, to bring this noble work to its perfection, page 21.  
Answ. Whereas you say, all the Apostles were dead at the end of the first, or the beginning of the second Century.  
It's a very hard matter for you to prove it, unless by the word ALL, you mean ALL the twelve Apostles, and if so its very like that all they might be dead by that time; but that either the Offices of Apostleship died then, or that all the Apostles which were to be to the world's end, were then dead, that I positively deny, because I find, that in the time of the Roman Beast (or Babylonias) reign, their shall be Apostles and Prophets, who shall rejoice at her down-fall, who have been persecuted by her, Revel. 18.20. in these words, Rejoice over her, thou Heavens, and ye holy APOSTLES and PROPHETS, for God hath avenged you on her. The word Heaven, is to be understood the Church; and Apostles and Prophets, is to be understood Messengers, and such as have been foretellers of Babel's destruction; for so is the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostolos & Prophetas) to be understood, for the word Apostolos is to be understood a Messenger, one sent in the Lord's message to carry the good news of salvation unto the sons of men) and the word Prophetas, men foretelling of things to come, and such as speak to edification, exhortation, and comfort; for so saith St. Paul, Prophecy is (a speaking) to edification, exhortion, and comfort; and such Apostles and Prophets they were, that were to rejoice at Babylon's down-fall, and such were before the second Century, and since it, and also such there will be at Babylon's down-fall, and till the end of the World; so than Apostles and Prophets are to remain; and as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Evangelists, they are such as set forth, carry, or publish (either with tongue or pen) the joyful (or sweet news) or glad tidings of great joy, which is to all men; hence Matthew and John who were (without all dispute) Apostles, yet were called (by way of emphasis) Evangelists, because they published (by way of writing) the joyful news, or glad tidings comprehended in the life and death of the Lord Jesus; and so Paul writing to Timothy, bids him do the work of an Evangelist, make an full proof of thy Ministry, 2 Tim. 4. So then an Evangelist I understand to be such an one, that hath a great faculty (or more properly a gift) carrying him on to set forth (both with tongue and pen) the glad tidings of great joy.  
Every one hath his proper gift from God, and some have a gift much leading them to reprove for sin, and exhort from sin; I do not say that such cannot or do not preach glad tidings at any time, but say they may at some times, and yet their gift (runs out or) leads them forth most to reproof for sin, and the like; and so it is on the other hand, some men's gift leads them forth to preach mostly, upon comfortable things to the godly, as the joys of salvation, and all such glad tidings, and not reproof and terror, and the like; and I understand that it's not the OFFICE (simply considered) which is from the Lord, but it is the gift qualifying for the OFFICE which is from the Lord, and the OFFICE itself, from the Church, and the Text carrieth the gift (to qualify for the Office) to be from God, and not the OFFICE itself, as you may read, Ephes. 4.8. Psal. 68.18, in these words, Wherefore when he ascended up on high he led captivity captive, and gave GIFTS to men; compared with vers. 11.) And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors, and some Teachers, ver. 12. For the perfecting of the Saints for the work of the Ministry, for the edifying of the body of Christ, until we ALL come in the unity of the faith, and of the knowledge of the Son of God, unto the perfect man, unto the measure of the stature of the fullness of Christ.  
From whence we may learn, that all those gifts spoken before, are for the work of the Ministry, and if the Ministry did remain in all the times of apostasy, (as you say it did) then of necessity those gifts and offices did also remain; for all these are comprehended in the Ministry, and it is for the perfecting of the Saints, till we all come into the unity of the faith: now the Greek word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is of a very large acceptation or signification, as from the Latin word CONSUMMATIO, a full finishing or achieving the total sum and ending of the work; from whence I understand, that from the word which saith, for the PERFECTING of the Saints UNTIL we ALL (that is all the Saints) come into the unity of the faith, to the measure and stature of Christ.  
Is meant, that these gifts & offices, are to remain until all the Saints, even until the last which is to be born and brought forth gradually into the World, is converted and united into the faith, and made a perfect man in Christ Jesus; So then all these official gifts, are to remain, and are unseperable in the Ministry, for the gathering of the Saints, and perfecting those that are thereby gathered, until all be both gathered and perfected; and thus I shall leave this, as having more to say to it, but want time, and therefore pass to the next thing; which is,  
The Sealed number are not the natural seed of Abraham, (saith M. Henden) but Gentile Israelites, proved by these reasons.  
First, The Book of the Revelation was not sent to the Jews, but to the Gentiles.  
Secondly, The main body of the vision, was after the days of John.  
Thirdly, The four Angels stood upon the quarters of the Earth.  
Fourthly, The hurt was chief introduced by the Locust, and by the Beast, which can in no sense be applied to the Jews.  
Fifthly, The Nations possessed the Court without, which was the stand of the common Israelites.  
Sixthly, The number Sealed from amongst them, was the same, not hurt by the Locust, Chap. 9.4. The same standing on Mount-Zion, which duly pondered with all circumstances, can be reduced to no time or condition, but that of the elect in Babylon; if the Romish and Antichristian defection be not deciphered to these figures, and but the Jews only, than it is altogether omitted in this Book.  
Answ. The assertion is denied, and hath already been disproved, and all men that have their eyes in their head, (I mean all those that have not the eyes of their understanding out may see it,) for as I have already proved, the Spirit of God doth not only call those that are Sealed the Tribes of the children of Israel, but names every Tribe distinctyl, Revel. 7.4, 5, 6, 7. and when you writ again, I pray you cite one Text written between the Alpha of Genesis, and the Omega of the Revelations, to prove plainly, that when God speaks of the TRIBES of the Children of Israel, and names every Tribe distinctly; that he than means Gentiles, and then I will believe it. As for the Sealed number spoken of, Revel. 14. are the same number and people; and whereas it's said that they were Virgins, its clear, at that time Israel is to be in a Virgin's condition, and at that time (or strait after it) they shall be married unto Christ, by their being put into the possession of the covenant, or the thing covenanted; which is to be made after those days, (saith Jeremiah 31.) relating to the last days even till the appearance of Jesus, when they shall say, lo this is our God, Isa. 25. Rom. 1.1. but that they are called Virgins, read Jer. 31.4, 21. Isa. 62.5. Hosea, and many Texts might be given to prove the House of Israel, as it is considered in the latter days, to be in a Virgin condition, I mean Israel the ten Tribes and not Judah.  
Secondly, The Scriptures is very full in showing, that they are called a people redeemed from among men, where they have been scattered, and made to serve their enemies, Isa. 35.10. chap. 51.11. chap. 62.12. with many more which might be added.  
Thirdly, as for their following the Lamb, whithersoever he goeth it is spoken in reference to the juncture of time, in which the Beast (or great Antichrist) is to reign; who striveth to have them believe, and follow him, but they refuse, and will own none but Christ to be their King; their minds running after him, they having (before) been informed of his glory by the two Prophets, and also seen a glimpse of it in the glorious signs of his coming in the Clouds of Heaven, with power and great glory; and so they are said to follow him. And as for the order of the words following, I could speak largely to it if I had time; but if I should speak of the things in particular contained in this book, with their attendance, it would take up a large time, the which necessitates me but just to mention it, (as it were) and to leave it; and so I pass the assertion, and come to the reasons to prove the Sealed number Gentiles (cited by you;) which is,  
First, Because the book of the Revelation, was not sent to the Jews to the Gentiles.  
Answ. Suppose it were so, that all the seven Churches of Asia were Gentiles (which I think Mr. Henden will not affirm, although some of them might be and were Gentiles) yet this makes not at all as (I humbly conceive) to prove that the Ministry contained in the vision, seen by John, did not appertain to the Jews, neither do I say, that it did wholly appertain to the Jews, so as not to include some things also which related to (or concerned) the Gentile Church, but if it were only spoken of the glory and goodness of God unto the Jews, yet it would have spoken much comfort and joy unto the Gentile Churches in their tribulation, because their blessing and rich promises are bound up (as I may say) amongst the promises of Israel's redemption and glory, the which is proved at large in the Scripture; but at present I shall only cite these two places, Isa. 60.2. Rom. 11.12, 13, 14, 15.  
Secondly, I understand that John (to whom the vision was shown unto) was a Jew, as I think none will deny, and I suppose that the vision was to comfort him in his persecuted banished condition, and unless John's nature was estranged from Paul's and the rest of the faithful Jews, it was a thing of no small comfort to him, (in his tribulation) to be shown the glory of his brethren, (after the flesh) the Jews, shortly to be conferred upon them. And  
Thirdly, it was the way of God of old, to comfort his servants, the Propets in their persecution and captivity in that way; and indeed nothing will comfort a godly Prophet or Minister more than that thing, namely, for them to see the prosperity, and glory of the godly to approach, more especially if they be related unto them in the flesh, Rom. 9.1, 2, 3. and that it was the way of God to comfort his Prophets that way, see Ezek. 40.1, 2, 3, 4, 5, 6. Dan. 7.1, 2, 13. And so I pass this, and come to the second; which is,  
Reas. 2. The main body of the vision, was after the days of John, Revel. 4.1. saith Mr. Henden.  
Answ. In this reason (as I think) you want an interpreter to explain your mind, that is to say, whether the accomplishing of the body of the vision were after John's days, or whether the greatest part of the vision, (signified by your word body) was shown or revealed to some other person after John's days; and if it was shown unto another person, after John's days, when you writ again cite a Text of Scripture, to signify the person; and Secondly, resolve by Scripture when John's days ended, because the Text saith that he was to prophesy again before many people and Nations, and Languages, and Kings, Revel. 10.11. I would not be looked upon, as one that made it his practice to ask curious questions, because you may as well ask me when the days of some other of the Apostles ended, and demand me to resolve it by the Scripture, which could not very well be done, only by good reason drawn from Scripture; But I desire to hear your judgement about the end of John's days, because it was a question amongst Christ's own Disciples, John 21.23.  
Secondly, because that the Text saith, expressly of John, that he should prophesy again as before said, and the accomplishment of that prophecy, is yet to be fullfiled; the which I have spoken of before, and shall again if the Lord will, when I come to speak somewhat of the two Witnesses.  
But as in answer of the two Reasons, I say, there is not so much as the colour of a Reason in it, to prove (as I conceive) that those Israelites were to be understood Gentiles.  
The four Angels (saith Mr. Henden) stood upon all quarters of the Earth, and the withholding is universal, the four Winds, and the hurt thereby to all the unsealed Israelites; which cannot agree with any one Nation.  
Answ. That the Angels stood upon the four quarters of the Earth is true, and the withholding of the Winds is so universal, as to hurt all places and persons, except the Sealed number, and the places that escape the Antichrist, which some shall, as is before proved; but what for all this, doth it therefore follow that the Sealed Israelites were Gentiles? its no reason at all to me, for it is clear, that the Jews are scattered into the four quarters of the Earth, and it is as clear that God will gather them from thence, and will get them fame in all places, where they have been put to shame; and also it is as clear, that it is the family of the Gentiles, which are to be deceived (as hath been already proved, and it may also be further seen to be they that shall be deceived, first and last. even Gogg and Magog, as Revel. 20.8. He shall deceive the NATIONS (viz the family of the Gentiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which are in the four quarters of the Earth, Gogg and Magog, etc. but the Elect: (viz. the Jews) shall not be deceived. And whereas you say, the hurt is to all the unsealed Israelites: my answer is,  
Show that any of the Israelites (at the fulfilling of this Prophecy) shall be unsealed, I am sure that the Prophets, and also the Apostles saith, that then they shall all be holy unto the Lord, and all Israel shall be saved, as it is written; when the Lord shall thoroughly purge away the filth of the Daughter of Zion, then although they seek for sin in Judah, they shall find none, for they shall defile themselves no more with any of their detestable things, or abominations.  
So then in short, the answer to the third reason is; that although the Angels were standing on the four quarters of the Earth, holding the four Winds; and the withholding the four Winds, were universal, and the hurt to all the unsealed Israelites, proves not at all to my understanding, that the Sealed number were Gentiles, they that can receive it let them, for I do azure you I cannot see not so much as a colour of reason in it: and thus I pass to the examination of the four reasons to prove the sealed number, cited by Mr. Henden, too be Gentiles: which is saith he; because,  
This hurt was chief introduced by the Locust, Chap. 9.4. and by the Beast, which cannot be applied to the Jews, but to the Christian Nations.  
Answ. I could (if I had time) speak much concerning the Locust and their King, and the persons tormented, but that which I say at present, in answer to it is, I think that herein Mr. Headen and I am very near of one opinion in this thing, for saith he, the hurt was chief introduced by the Locust and Beast, which can in no sense be applied to the Jews.  
And all that I have been contending about, is, that those that were not hurt were the Jews, (which were the sealed number) and here Mr. Henden saith, the hurt introduced by the Locust and Beast, was unto the Nations; (I understand him Gentiles) for he saith, it cannot be applied unto the Jews, and if the hurt cannot be applied unto the Jews, then upon his own argument, the Jews were the sealed number, for all others were hurt, only they that were sealed were not to be hurt, Revel. 9.4. But by the way the hurt there, was not at all by the Beast, and his followers, but to the Beast, and his followers, by the Locust; and so I pass this and come to the fifth reason; which is,  
By comparing the Text with chap. 11.2. we may clearly see, saith Mr. Henden, that the Nations possessed the Court without the Temple.  
Answ. It is true the Nations (or Gentiles) did take the outward Court before it was measured, (viz. Walled) and did tread the holy City under foot, for which cause the Lord sent those plagues on the Nations, when he had sealed the Tribes of the Children of Israel, which were not to be hurt by the plagues of the Locust, or Angels, although they were troubled, and persecuted by the Beast, for which cause God sent plagues upon him as he did upon Pharaoh King of Egypt for the case may be fitly paralleled with Israel's suffering in Egypt, by Pharaoh King of Egypt; and as God sent several kinds of plagues on Pharaoh for his cruelty (exercised) against his people Israel, even so will the Lord send several kinds of plagues upon the Antichrist and his followers, the Nations, for their cruelty again the very same people (viz, Jews) for his love unto them is an everlasting love, and therefore will he have compassion on them, and gather them, and destroy all their enemies according to his word; and thus I pass this reason, also saying, that although it be not denied that there be alligorise in the vision of this book, yet it's meet that we distinguish between reason and madness, and take heed of making an alligory of that which is plainly to be understood, that we come not under that reproof of darkening words without knowledge, and perverting, (and wresting) the Scriptures to our destruction; and thus I come to the sixth and last reason cited by Mr. Henden, to prove that the Sealed Number were Gentiles: which is; saith he,  
The number Sealed (from amongst them) was the same not hurt by the Locust, chap. 9.4. nor utterly deceived by the Beast, chap. 13.8. Mat. 24.24. The same standing on Mount-Zion, chap. 14.1. which duly pondered with all the circumstances, can be reduced to no time or condition, but of that of the elect in Babylon, if the Roman and Antichristian defection be not deciphered by these figures, but the Jews only, than it is altogether omitted in this book.  
Answ. Whereas it is said the number sealed was not hurt, even so have I said already, that the Tribes of the Children of Israel were sealed, to the end that they might be distinguished from the worshippers of the Beast, that they might not be hurt, when the plagues were to be executed upon the Beast, and his worshippers.  
And Secondly, where you say, (nor utterly deceived by the Beast.  
I understand your Judgement is, that they were deceived, although not utterly deceived; it seems to be a kind of a curious distinction, (the word nor utterly deceived by the Beast) such an one as I find not made by Christ, either in Mat. 24. or Revel. 9 for saith Christ, they shall deceive if it were possible the very elect; implying, that it was impossible to decive them. And,  
Thirdly, whereas it is said, the same sealed ones, standing upon Mount-Zion, can be reduced unto no time or condition, but the Elect in Babylon.  
Answ. This is a strange alligory indeed to reduce Mount-Zion to Babylon, or that Babylon is set forth by Mount-Zion, I pray when you writ again cite one text that calls Babylon (by the name) Mount-Zion; Mr. Henden seems to reprove Mr. Elmestone (in his 33. pag.) for calling Babylon (by way of argument) Zion, and yet in his 29. pag. he calls Mount-Zion Babylon himself; so that I may take up St. Paul's words, Rom. 2.22. which saith, Thou that abhorrest Idols, dost thou commit sacrilege? but I pass to the conclusion, which is; saith Mr. Henden,  
If the Romish and Antichristian defection be not deciphered by these figures, but the Jews only, than it is altogether omitted in this book, then must all from thence to the end of the Revelations be peculiar to the Jews.  
Answ. These figures do not decipher the defection of the Romish Babylon, and yet both her defection and judgement was shown unto John, as in Revel. 17. & chap. 18. and also somewhat shown as a consequence of it, chap. 1.5. & chap. 6. but these things would be too large to speak to in particular at present, considering my time is short, I may have time to open these things more at large hereafter, but at present I say in a few words, that both the vision of Daniel, and also of the Revelations, speaks more properly of the change of the Monarchical Governors and Governments of the World, than the defection of a Church, to wit the Church of Rome, for the fourth kingdom upon earth, which was the Roman kingdom, was begun before the vision was shown unto John, yea before Christ suffered, for he suffered under the Roman power, and therefore he speaks not much of that; and the defection of a Church or false worshippers, and the people of God suffering under them, is no strange thing, and therefore not so observable, when we consider how frequent apostates and false worshippers are in this world; and for a Church to change its government into state's policy, is no great thing to be noted in Scripture, but the alteration of Monarchical Government, and Governors is of great note in the Prophecy of Daniel, and also in the book of the Revelations, because they are the things that show forth the government of the great King Jesus upon Earth, whose Kingdom shall break in pieces all other Kingdoms; when their Kingdom cometh into the hands of the eight, who also is of the seventh, the which I have shown how it is, (although in differing phrases) before the which time and things approacheth very near, for we doutless live in the latter end of the fourth Kingdom (viz. the Roman Kingdom) in the time of the feet and toes which was partly Iron and partly Clay, which holds not together in its mixture, which is the Cause of the great stir and strive in our Nations, and other places in the World at this day, Dan. 2.31, 32. to the 45. But I leave this and the reasons cited by Mr. Henden, to prove that the Sealed number were Gentiles, and leave the serious Reader to peruse, Revel. 7.4, 5, 6, 7, 8. which will better inform them who the Sealed number is; and thus I pass to the next thing considerable; which is,  
The best of Saints (saith Mr. Henden) are not yet come to that height of righteousness requirable, in a Gospel order, in point of love and mutual fellowship, page 70.  
Answ. I had thought that you had said before (in page 2.) that their spiritual union and charity, and all moral Precepts did remain according to their primitive institution, and were not corrupted by the Beast in all the times of apostasy; and now to say, that the sealed elect number, had lost their righteousness in point of love, & mutual fellowship; is to say, that the sealed elect number, that were not hurt (as you say) were so hurt as they had not only their outward order corrupted, but were also so corrupted within, that the notable, and theological grace of love, and mutual fellowship, was so defaced, as they not fit to meddle with outward Ordinances; and if they were not fit to meddle with them, how were they fit to meddle (as I may say) with God in that Ordinance of Prayer, and Praying; and how could such eat the Lords Supper, (which signifieth mutual love and fellowship, the which Ordinance you say was practicable and to be practised in all the times of apostasy,) and would not their defection in that point, as well disable them from being an elect number, as well as from outward Ordinances (when we consider all other graces, without that grace of love is nothing) when they had lost that grace of love, or so defaced in it, as not fit for the outside of things (I mean the outward Ordinances which you speak of) how then could they be fit for God and spiritual worship? I know not; mend it when you writ again, and when you have done all that you can do to it, there will appear in my judgement more confusion & contradiction in it than good reason, but I leave it at present, and shall speak somewhat to your sixth Reason, against constituting (as you call it) of Churches in our times; which is,  
A further reason of the unwarrantableness of Church constitutions in our times, is the divisions & rents amongst the godly, page 72.  
Answ. The divisions amongst the godly, is acknowledged not to be their strength but weakness, not their virtue but (rather) their vice, yet notwithstanding it may be, and is a time now for the gathering of Saints, and constituting them into congregations in the order of the Gospel (for so we understand the word Church to be a congregation) for there was divisions in the primitive time amongst the Churches, and also amongst the Apostles, so as that St. Paul and Barnabas, rend or divided one from another; and also there was great contentions amongst the Corinthians, and the Philipians, and others, Acts 15.39. 1 Cor. 1. 1. Phil. 1.16. which was not their virtue as before said: and there are a people in our days, even in our Nation (I may say and speak safely) consisting of thousands that are one in the faith, fellowship, and order of the Gospel, & many more are coming onwards, according to their several abilities in the knowledge of God; & although there be some that are weak amongst professors, yet that may not hinder those that are strong and able, to work in their building of a house for the Lord; but I pass these things, and come to the next and last Objection; which is, to prove a separation without Church stating, cited by Mr. Henden; which is, saith he,  
This return from mystical Babylon, is not fully accomplished at one time, but is traced by distinct steps and degrees.  
Answ. You would have done well to have shown the steps, that (is to say) how many there be, and what time they require to be trod, that we may know when we be at the journeys end; surely its a long journey, for you have been almost ten years already in your journey, for now it's almost 1660. and the fulfilling of the time of the captivity ended (as you say) in the year 1650. was Israel so long coming out of Babylon in Caldea trow? I think not; but in short take this, that Israel might not neglect their building, but go on with all speed that might be, so soon as they were set at liberty from the hands of their enemies; even so, it is our duty to be employed about the work of God in his Church, so soon as we be delivered from the hands of our enemies, yea while the enemy is raging against us, as he was against our brethren before us, who kept steadfast in the practising of all Christ's Ordinances; even so ought we to do: finally, the Lord Jesus Christ, when he went away, did give forth his last will and Testament in much plainness, the which he commanded to be observed by every creature unto the World's end, and did ascend up on high, and gave gifts [i. e.] (the gifts of Ministry, containing, Apostles, Prophets, Evangelists, Pastors, and Teachers,) to that end, that his Laws and Statutes might be published, and Saints gathered and established, until the last Saint which is to be born in the World, is united into the faith of Jesus, and made perfect therein; to the end, that God may be glorified in his Church, in or thorough all ages even to the World's end: and if the breach of Moses Law, was so heinous in the sight of God, much more will the breach of Christ's Laws be unto him; therefore take heed of breaking one of the least of Christ's Commands, and teaching men so to do: and courteous Reader, be well advised what thou dost in the neglect or breach of any of Christ's commands, before thou dost it, and let him that persuades thee to it, give thee as plain Texts of Scripture to prove the cessation of them, as Christ hath given thee for the continuance of the practising of them; for remember that when once the Testament is confirmed, no man must add or disannul; and to suppose that Christ would give forth his mind in plain words at length, and forbidden the continuance of them in a figure, which may be changed from (1-1-0-0-0.) one to ten, or to a hundred, or a thousand, or seven thousand, or what men please, yea any thing that men will have it to be; my meaning in plainness is this, as for those figures (brought by Mr. Henden) to prove the cessation of some of Christ Ordinances, have been spoken to or opened by many, and some have applied them one way, and some another, they are so dark and mysterious, as beyond the reach of every godly soul to understand, insomuch that if they do neglect the practising of Christ's Ordinances, from those dark places, it must not be from their own understanding, but because Mr. Henden openeth it, and applieth it so; and if this be a good ground for persons to make void the statutes of Christ, which he hath confirmed with his own blood, together with mighty deeds of the Holy Ghost sent down from Heaven; I shall leave the serious Reader to Judge, and shall wind up all with these words of our blessed Saviour, which said to his Apostles, Teach them (viz. every creature or all Nations) to observe all things whatsoever I have commanded you, and lo I am with you always even unto the end of the World, Amen. Mat. 28.20. Mark 16.15, 16: And having thus done, in the next place I shall speak somewhat briefly, as touching the conference before mentioned; but the main things have been spoken to already, they being the same in substance with the things in his book, the which I have already answered, and therefore shall speak very little to it, the first thing in order was,  
The Ordinances (saith Mr. Henden) were footed or founded upon an unerring spirit, & show the man that hath the same spirit to prove his succession.  
The answer was given, that the Ordinances now practised was no new Ordinances, but the same which was footed upon the unerring spirit, and to remain by the same old appointment of Christ, until the world's end; this was the substance, although I gave it in more words, which time fails me to speak of in particular at present.  
Secondly, This man (saith Mr. Henden) would lead you all in the dark about Baptism, by what authority he takes up his Baptism, is from Mat. 28. the which being truly read according to the Original, is, Go teach all Nations, and baptise them, etc. And lo I am with you to the end of the world; that is, to the end of that age; which further appears, that there was to be a sink, or cessation for a time, Revel. 10.8. The words again denotes a new work of Prophecy; so Baptism doth denote to a particular time.  
The time of speaking at both hands, was so long, that as I have said, I cannot give you an account of the particulars of things, because as there was speaking long, even so the answer was long; the answer in short, is the same in substance with the former, that I could not lead men in the dark, in the business of Baptism, because it was the same that Christ practised and appointed, and left in his last will and testament to be practised to the world's end.  
But the world's end (saith Mr. Henden) is to be understood the end of that age.  
Which then was opposed, because upon that consequence, preaching was as well to cease in the end of that age, as Baptism: But however Mr. Hendens judgement was altered, he contends in his Book for the continuance of Baptism, in all the times of Apostasy, & as to the Text, Revel. 10.8. from the word AGAIN, thou must prophesy AGAIN, the meaning of it was, that although John was then banished into the vail of Patmose, from the faces of men, yet he was to prophesy again before Kings, Rulers, and so forth; not alluding at all to a sink of the Ministry or Ordinances for a time, as Mr. Henden said: he also pleaded for Infant Baptism, urging some old threadbare Arguments, which is not worth speaking to, and railed at me for denying the Covenant, although I spoke nothing of the Covenant to move him thereunto; but my answer in short was, that I was so far from denying the Covenant, that I did believe that there was two Covenants made with Abraham, as I long before that time had published in print.  
But said Mr. John Henden, Your power is not derived from the primitive, because you do not make the same manifestations, Mark 16.17. These Signs shall follow them that believe.  
It was answered, that if these Signs must follow in his sense, or else the thing itself false, for want of that visible demonstration, than Mr. Henden was a false Minister; and also by the same consequence, there is never a true Believer upon earth, and then no salvation; for the Signs were to follow such as did believe: But as I have before proved, Signs were for confirmation, and the Gospel being once confirmed, there is no such use of them: as the Law of old being once confirmed with Miracles, need no new Sign to confirm it again, when Israel came out of Babylon, nor after the Book of the Law was lost, and found again, in the days of Josia; no more need we any Sign to confirm that which is already confirmed; and also we know, that John did no Miracle, and yet was an approved Administrator.  
Again, whereas Mr. Henden said, that he was a legal Minister, and a Minister of condemnation, which had no visible demonstration from the spirit, (viz. Miracle.)  
The answer was then, Mr. Henden was a legal one, and a Minister of condemnation, because he professeth himself to be a Minister and yet never work a Miracle, that ever I heard of; there was much time spent upon a kind of running discourse, to little edification; for that which I would have had done in order to the legal managing of the discourse, was that there should have been one question stated at a time, and that managed; but when one began, he spoke of several things, and so confounded one with another, and cleared it not as it should be; I could repeat what was said about the four Winds, and what was said by Captain Tucker, as to the grounding of faith upon the obscure and dark Prophecies, which was well minded, although not well weighed by our Antagonist, and as I think as little understood; I have found it a sure maxim that the greatest confidence amongst men, hath the least reason to warrant it; which is sad.  
And whereas Hebrews 12. was brought together with Galatians 4. to prove the Church to be called Mount-Zion, neither of the places proveth it; the Apostle to the Galatians tells us, that it is the Covenant which is called Jerusalem, which is from above, and from the Hebrews we learn also, that it is the Covenant, or the thing Covenanted: and whereas he saith, that we are come to Mount-Zion, he also saith, that we are come to an innumerable company of Angels; and to God the Judge of all things, and the Spirits of just men made perfect; so that we are come to one as well as to another, and to neither of them but by faith in the Covenant, for while we are at home in the body, we are absent from the Lord; for we walk by faith and not by sight. And Paul doth not say to the Galatians, that ye are Mount-Zion or Jerusalem, but Jerusalem which is from above, is the Mother of us all; so then, it was the Church which was called Jerusalem, but Jerusalem from above, was the Church's Mother; (mark a difference between the Children and the Mother) and secondly, the Author to the Hebrews doth not call the Church of the Hebrews Mount-Zion, but tells them that they were come to Mount-Zion, (viz. the Covenant of Mount-Zion, and the Heavenly Jerusalem;) but I shall leave these things at present and pass to the Answer of some Objections usually urged against the perpetuation of Christ's Ordinances, or the constant practising of them; and the first that I shall speak to is,  
Object. 1. There was a time when God did appear in his Ordinances, which shown there was the power of the Spirit went along with them, as Peter in his Ministry, in converting three thousand souls at one Sermon (saith Mr. John Henden) but now we see not the same effects, therefore the cause ceaseth, God hath left them, and they are become as a dead carcase without a soul.  
Answ. It is very true, there was a time when there was such need of a visible demonstration of God's Spirit to go along with his Ordinances, to bear witness to the sons of men, that they were the Ordinances that were approved of by the Lord; that they might be a pattern, or platform for all men to walk in to the World's end: and hence it was, that when God gave to Moses and the rest of the Children of Israel, the pattern of the administration of the Law, he gave it with the visible demonstration of his own presence, with thunderings and lightnings, and the Mountain smoking with a visible maifestation of God's glory, with and upon Moses; so that his face did so shine with the Glory of God (when he came from the Mount) that the Children of Israel could not steadfastly behold him, by reason of the brightness of the Glory of God shining upon him; & this was his appearance when he came down with the Tables of the Law, written by God, so gloriously did God appear in the giving forth of it; but afterwards, all that the Children of Israel were to do, was to have the words of the Law read to them, and they to do it, (or keep it) and not to say, who shall ascend up into Heaven, for some visible demonstration? but the Law is nigh thee in thy mouth and in thy heart, that thou mayst do it, saith Moses, Deut. 30.10, 11, 12. even so saith St. Paul, Rom. 10.6, 7. The righteousness of faith speaks on this wise say not in thy heart, who shall ascend up into Heaven, to fetch Christ down from above, etc. but what saith it? the word is nigh thee, even in thy mouth, and in thy heart. So that true faith giveth heed to God's word, and looks not for miracles; for so saith Christ, blessed is he that hath not seen and yet believed, for a sinful, and an adulterous generation seek a sign, but none shall be given unto them, etc.  
Secondly, If no Ordinance may be an approved Ordinance of God, but such an one as hath a visible manifestation, according to Mr. Hendens sense, (as aforesaid) than he himself never met together; so as God did approve of it, because we find that when the Disciples met together, the house spoke where they were assembled.  
Thirdly, his Ordinance of preaching hath not the Spirit with it, because instead of converting three thousand at one Sermon (I suppose) he never converted three hundred in his life, nor scarce half half so many; and as for the Ordinance of Prayer, I never heard any (of those that usually hear Mr. Henden) say that he hath prayed till the place hath spoke where he was praying, as it did when the Disciples were a Praying, Acts 4.31. and as for the Ordinance of Preaching and praying, and the like, Mr. Henden saith, he owns to continue in all ages uncorrupted, and they had once as great a visible manifestation as any Ordinance that I know of, and yet there is no more appearance in a visible manifestation in them now, than there is in any other Ordinance which Mr. Henden cryeth down; and I may fitly say, to Mr. Henden, as Christ said to the Scribes and pharisees, which did much dote upon signs and miracles, that the Kingdom of Heaven cometh not with Observations, as gadding after miracles, saying, lo here or lo there, for the Kingdom of God is within you; that is as if he should have said, it consists more in inward glory, than outward glory or manifestation, for the King's daughter is all glorious within; and the proper work of the Spirit is within, as Christ tells Nichodemus, so then the glory of Christ's Church consists more in inward gifts and graces, than in outward show, but for the truth sake that it might remain undeniable in all ages; God (in the first of their being divulged) granted signs and miracles to bear witness to the truth of them, and to confirm them that they might remain unquestionably practicable to the World's end, by all the Lords people; and so I pass unto the second Objection; which is,  
Object. 2. We find that the people of God laid aside their Ministering Vessels, and many of their Ordinances, all the while they remained in Babylon.  
Answ. There are two things considerable by way of answer, and the weakest strong enough to give satisfaction to any reasonable man; the first is, God in the old Covenant tied his people to a place of worship, (viz. Jerusalem, Deut. 12.5. 2 Chron. 7.12. John 4.20.) and therefore they ought not to meddle with some of their Ordinances at any other place whatsoever, the which if they had, it would have been an abomination unto the Lord; but it is not so with us, as I have before proved, that if we be in Babylon, or Rome, or any place else, even where Satan's seat is, we may and aught to hold fast the Ordinances and practise them, they being limited unto no one place, for saith Christ, Wheresoever two or three are gathered together in my name, there will I be present; but if Israel did but pray in Babylon, it must be with their face toward Jerusalem, implying that God's presence was only there; therefore our condition and theirs, is not to be compared together.  
Secondly, we are not in Babylon, but in our native country, and have liberty as at this day thorough grace, and therefore we may and aught to practise all Christ's Ordinances; and as for the Babel (viz. confusion you speak of) they only are in, and their eyes put out with the smoke of it, or at the least sadly darkened, that cannot see all Christ's Ordinances which he left (in order to the well being of his Church) practicable and to be practised by God's people in our days; and so I pass to the next Objection; which is,  
Object. 3. Although it be so, that Israel might not practise some of their Ordinances at any other place save at Jerusalem, and therefore (you say) they practised them not in Babylon; but what say you to that Ordinance of Circumcision which was not limited to one place, and yet we know that the Ordinance of Circumcision was not practised for forty years together in the Wilderness, and where were they reproved for their neglect?  
Answ. That the Israelites neglected the Ordinance of Circumcision in the Wilderness, is true, but whether it were approved of by God, or their sin, their lieth the question; that they might and should have circumcised them in the Wilderness, is clear; and secondly, that it was their sin (rebelling against God's commandment) is as clear, for as God sought to slay Moses for the neglect of the circumcision of his Son, (which caused Zipporah to take a sharp stone and do it, Ezod. 4.24, 25.) even so God did destroy the Israelites in the Wilderness for their rebellion against his commands, (that and others) that they never came into the promised Land; and thirdly, it is as clear, that the Lord took not away the reproach of Egypt from off the Children of Israel all the while they were in the Wilderness, until they fell again into the practice of Circumcision; as you may read, Josh. 5.5, 6, 7, 8, 9 which saith, All the people that were born in the Wilderness by the way as they came forth out of Egypt, them they had not circumcised, for the Children of Israel, walked forty years in the Wilderness, till all the men of war were consumed, because they obeyed not the voice of the Lord; and their Children whom he (i. e. God) raised up in their stead, them Joshua circumcised; for they were uncircumcised because they had not circumcised them by the way: and it came to pass that when they had done circumcising all the people that they abode in their places in the Camp, till they were whole, and the Lord said unto Joshua, THIS DAY HAVE I ROLLED AWAY THE REPROACH OF EGYPT FROM YOU, wherefore the name of the place is called GILGAL; (viz. the rolling) until this day; so than such as will neglect the Ordinances of Christ, may expect Israel's reward, yea a far sorer punishment; for who so heareth and obeyeth not Christ in all things whatsoever he hath left to be practised, shall be cut off from among his people, Acts 3. And so I pass to the next Objection; which is,  
Object. 4. Fourthly and Lastly, If Ordinances were practicable in all ages, yet there must be a line of succession; but you cannot prove your succession, for your pracise is but a new practice in this Nation, therefore show your admistrator, and the line from whence it successively runneth, and you will say somewhat to the purpose.  
Answ. Suppose that the person which Baptised me, had been a person not Baptised himself, it being a case of necessity, if he had been one which owned the truth, and found none enlightened, and in the practice of the same truth, would that have nullified the Ordinance, if it had been done by an unbaptized person; if so, who Baptised John the Baptist, who was a great Baptizer approved of by God, who did no miracle, neither was he Baptised first himself, & yet he made and Baptised many Disciples, yea he Baptised Christ himself? they are the only true successors to Baptism, both to receive it and administer it, who have faith towards God, and our Lord Jesus Christ; as John who was not Baptised, and yet was appointed to Baptism by the Lord, as I think none will deny; and if so, all Scripture is given for our learning, and we may learn from that, that God did own the Baptism performed by a person unbaptised; we have also read what David did upon case of necessity, that he entered into the House of God, & did eat shewbread, which was unlawful for any man to do save the Priests only; and also we have read, that when the Ordinance of Circumcision was neglected by Moses, who should have circumcised his Son, that Zipporah did it, and yet she not blamed; and also although the feast of Booths had been neglected four hundred years (as I have before shown) yet when it was found written in the Law, they never questioned the succession of it, or some miraculous man to raise it (or set it on foot) again, but practised it as they ●ound it written in the Law of Moses, Nehem. 8. But in short thus; I neither find that God hath tied us up to a line of succession in the receiving of our Baptism, nor rejecting that Baptism that is performed by an unbaptized person, if he be a holy faithful man, if it be a case of necessity; the which if God hath either tied us up as aforesaid, or rejected a Baptism so performed, show it, if it cannot be shown to the contrary, than the practice before mentioned is warrantable: and as for a succession in your sense, I have formerly shown in conference; that the succession of my Baptism, as it came from beyond Sea, dispensed by one Doctor Cassol, even so if reports be true, there hath been a succession from the primitive Church; I think the Church of Smarnah if I be not mistaken, it was a considerable time since I was informed of it, and had no thoughts then to make use of it, neither is it in my understanding material, but as to that, its like that the ancient Churches in the low Countries, can give a better account of it; but what I have before said is sufficient to set a foot Christ's Ordinances if they had been totally lost; namely, a call from Christ in his word, and from his Spirit in the heart and conscience, saying, Go preach and make Disciples, and Baptism them, (that are made Disciples) and lo, I am with you always to the end of the World; so that I should conclude, that if God had called me, and appointed me to do the greater work, namely, to preach so as to convert souls, he had as well approved of me to have done the lesser work, namely to Baptism, considering that they are knit together, so that he that may do one, may also do the other; admit of this argument, (its the very same that I gave to Mr. Henden at my first time of conference with him, and was never yet answered) which; is,  
If Christ have joined Preaching and Baptising together as unseperable companions unto the World's end, than that person is not of God that separates it; (Which practiseth one and not the other▪)  
But Christ hath joined Preaching and Baptising together as unseperable companions unto the World's end.  
Ergo, Those persons that separate them, be not of God.  
And secondly I further argue thus.  
If those whom Christ hath gifted and authorized to preach, he hath also authorized to Baptism, then Baptising depends upon the gifts and authority of Christ given forth, and not upon a line of succession.  
But those that Christ ha●● gifted, and authorized to Preach, he hath also authorized to Baptism.  
Ergo, Baptising depends upon the gifts and authority of Christ given forth, and not upon a line of succession. The which is undeniably true, both in the Major and Minor. I further argue thus.  
If the lesser is blessed of the greater, than he that is approved of to do the greater, may also do the lesser: But the lesser is blessed of the greater: Ergo, such as are approved of to do greater, may also do the lesser: my meaning in plainness is thus, whomsoever God approves of to preach (which is a far greater work than Baptising) he also approveth of to Baptism, considering also that they are joined together to be practised, as unseperable companions to the World's end; read the Last Will and Testament of Jesus Christ, Mat. 28.18, 19, 20. So then here lieth the authority for Baptising in our age, and all ages; and in this runneth the line of succession; namely, the faithful believer gifted from God to Preach and convert souls, is the true blood, (as by way of allusion I may call it) unto whom the line of succession runs, or the line of succession runs in (or to) that race; and so I shall leave this Objection, and its particular attendances, and come to show my opinion of the travailing Woman, and the Manchild, and of his being caught up to God, and to his Throne, and of the Woman's flight into the Wilderness, and into what Wilderness, and how long she shall abide there; and of the remnant of her seed persecuted, and by who, and of the two Witnesses prophesying, who they be, and the place, and time how long; and such like things that are its attendance, I shall speak to in their particular order, as God shall assist me; and so come to speak to the first thing considerable; which is,  
As touching this travailing Woman, many have given their opinion, but the most part have built upon the Judgement of ancient Expositors, I do not speak by way of comtempt of them, but do conclude that they were industrious in their day, in the which time the vision of the Book spoke more darkly, but towards the end, it is to speak more plainly; and that which hath begot the monster (brought forth in our times) is the turning those Scriptures into alligories, which are none, which hath been the practice of the National Minister, and also others, to make up their matter have confounded Law and Gospel together, and prophecies which peculiarly belong unto the natural seed of Abraham, (as such) and applied them to the Gentiles, that it is come to such a monster (in birth) in our days, that persons make an alligory of God, and have said that he is the fire and candle, and every thing which hath any light in it, because the Scripture saith, God is light (I speak this of those that I know myself by my own knowledge) and others have affirmed, that Mount-Zion, and the new Jerusalem, and Adam, and Christ, and all is within them; and in a few words I say, that the alligorising of the Scriptures, hath been a means to make so many opinions as there is amongst us: I am a thinking how strangely our generation would have alligorized the words of the Prophets, concerning Christ's riding to Jerusalem upon a Colt, the foal of an Ass; and of the smiting the Judge of Israel, and of the thirty pieces of silver, and giving him vinegar to drink; and many such like things, which the Prophets prophesied concerning Christ, and his sufferings, which was fulfilled according to the letter of the word; the which the generation of men in our days, would have made strange stories upon it, as they do upon things which is as literal and plain, and to be fulfilled according to the letter of the word; I speak these things to that end that we may believe that King Jesus shall come and reign upon the Throne of David in Zion, according to the letter of the word; and that the Prophets that speak concerning Judah and Jerusalem, their words shall be fulfilled; but I pass this interposed discourse, and come to speak to the travailing Woman, who she is, & who is the manchild, etc. and these things briefly.  
First, The Woman I understand to be Zion, namely, the two Tribes, Judah and Benjamin.  
Secondly, The Manchild, I understand to be the Gentile Church.  
Thirdly, I understand the remnant of her seed was a small part that were left of the other ten Tribes, when Samariah was surprised and taken in the days of Hosea, by Salmonazer.  
Fourthly, The taking up the Manchild to God, and to his Throne, is the taking up of the Gentile Church, which shall be first taken, and the other left behind.  
Fifthly, The Wilderness spoken of, into which the Woman is to fly, I understand to be the Wilderness of Moab.  
Sixthly, The time of her abode in the Wilderness, is three years & a half.  
Seventhly, The people to whom the two Witnesses shall prophesy, is the small number of the ten Tribes, then in Jerusalem.  
Eightly, The two witnesses I understand to be John (who saw the vision in the vail of Patmose) and Elijah; these things I shall speak to in particular, and give my reason why I thus believe; and leave the Reader to judge, hoping that if any judge me to be deceived in the matter, they will rather make me an Object of their pity, rather than an Object of their scorn, and show me their judgement upon the thing in particular, and their reason why they so believe; and I hope that I shall not slight it but peruse it, and weigh it in the balance of the Sanctuary, and if it hold weight, to own it, and receive it; but passing this I come to the matter, and first to the first; which is,  
First, The Woman that travaileth, spoken of in, Revel. 12.1, 2, 3, 4. I understand to be Zion, and Zion I understand to be the two Tribes which was called the Church of Judah; and first, that Zion is to be understood the two Tribes, even Judah and Benjamin, which Jeremiah prophesied unto, (which was carried into Babylon) spoken of in his Lamentations, chap. 1.17. in these words, Zion spread forth her hands, and there was none to comfort her: she is called Zion more than ten times over, and she, (to wit, Judah and Benjamin) bears the name Zion in respect of her place and City, that God had placed her in, which is called Zion the City of David at large in the Scripture, and I think none will deny it, which makes me forbear citing the Scripture: And that this also in the Lamentations, is so plainly spoken of Judah and Benjamin, called by the name Zion, that I think none can deny it; & that they which went into captivity, and are called Zion, (read Lam. 1.3, 4, 6, 8, 17. Chap. 2.10.) are to be understood Judah and Benjamin, read Ezra 4.1. compared with Lam. 1.3. is also as plain; so then where the Prophets speaks of Zion, they mean either the City Zion, which was a Moun● in Jerusalem, which David made his seat, (which was so called) or otherwise it is to be understood the worshippers of God, (or people in that place) namely, Judah and Benjamin, as aforesaid: and now having premised these things, I come to prove, that this travelling Woman, is this Zion or Jerusalem, (viz. Judah and Benjamin, the two Tribes, for so I would be understood when I speak of Zion) and that she is the Woman which is to travail, and afterwards to fly into the Wilderness, read Micah 4.7, 8, 9, 10. in these words, I will make HER that HALTETH a Remnant, and HER that WAS CASTANNA OFF a strong Nation, and the Lord shall reign over them in MOUNT ZION, from henceforth and for ever. And thou, O Tower of the flock, the strong hold of the Daughter of ZION, unto thee shall it come, even the first dominion, the KINGDOM SHALL COME TO THE DAUGHTER OF JERUSALEM. Now why dost thou cry out aloud? is there no King in thee? is thy Counsellors perished? for pangs have taken thee as a Woman in travail. Be in pain, and labour to bring forth, O daughter of Zion, like a Woman in travail; for now thou shalt go forth out of the City, and thou shalt dwell in the field, and thou shalt go even unto Babylon, there shalt thou be delivered, there the Lord shall redeem thee from the hands of thy enemies. From these words we may understand, that the Woman spoken of, which was to travail and bring forth, was the two Tribes, as from these words, for pains have taken hold on THEE as on a Woman in travail: (Who THEE?) even THEE Judah, (which halted) pains hath taken hold of THEE: Why so? Because there is no King in Thee, and thy Counsellors are perished; yet shall the first dominions come unto the daughter JERUSALEM: so than that these people which are called Zion and Jerusalem in this Text, is clearly to be understood the two Tribes; for these Reasons:  
First, Because she is called, her that halted, and her that was cast off; which is usually to be understood the Jews, and not the Gentiles, which is not called a People halting or cast off.  
Secondly, Because it is called (by name) ZION and JERUSALEM, which the Gentiles were not, it's a name proper to the Jews, even the two Tribes, and not to the Gentiles.  
Thirdly, Because the Text saith, that then shall the Law go forth of ZION, and the word of the Lord from JERUSALEM, relating to the time of the fulfilling of the Prophets, when the Lord Jesus shall reign upon the Throne of his Father David, over the House of Jacob, namely, the Jews, to establish, order, and govern it in Jerusalem, from henceforth and for ever.  
Fourthly, It further appears, that the travelling Woman is the Jews, read Jer. 30.3, 4, 5, 6. in these words, For lo the day cometh saith the Lord, that I will bring again the captivity of my people Israel and Judah, saith the Lord; and I will cause them to return to the Land that I gave their Fathers, and they shall possess it: And these were the words that the Lord spoke concerning Israel, and concerning Judah; for thus saith the Lord, we have heard a voice of trembling, of fear, and not of peace; wherefore do I see every man with his hands upon his loins, as a woman in travel? it is even the time of jacob's trouble, but he shall be saved out of it. From hence also we may see, that the natural seed of Abraham (viz. the Jews as a foresaid) is the Woman that is to travel, spoken of Revel. 12.  
Fifthly, It further appears, that the travelling Woman, is Zion, (viz. the Jews) from the words of the Prophet, Isa. 66.6, 7, 8, 9.10. which saith, A voice of noise from the City, a voice from the Temple, a voice of the Lord that rendereth recompense to his enemies; before she TRAVELED she brought forth, before her pains came she was delivered of a MAN CHILD; who hath heard of 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; shall I bring to the birth, and not cause to bring forth, saith the Lord? shall I cause to bring forth, and shut the womb, saith thy God: Rejoice ye with JERUSALEM, and be glad with her all ye that love her; so will I comfort you, and ye shall be comforted in JERUSALEM. From this Text we may also clearly see, that the travelling Woman, is Zion, namely, the inhabitants of Jerusalem, even the Jews, as is above expressed; for here is the very Woman and the Manchild mentioned, which John spoke of in Revel. 12. and I do not find, that the Scripture in any place else speaks of a Woman and a Manchild, agreeing with the Text, Revel. 12. save this Text, Isa. 66.6, 7, 8, 9, 10. which speaks (as it were) the very same; there is in many places spoken of Zions' travel, but not the word MANCHILD used, so that we are to understand, that this is the Text which giveth us light to understand who is the Woman, and who is her Son or Child, and we see that it is clearly applied to the Jews, the Mother, and the Gentiles, the Manchild; for there is the word Zion and Jerusalem mentioned in the Text, and the Gentiles sucking of her breast, a metaphor of a Woman and her Child; but more of this anon, but from what is already said, it appears, that the travelling Woman is Zion, and also Zion is to be understood the two Tribes: and so I shall pass this, and come to the second thing, namely, to show who is this Manchild spoken of Revel. 12. which is:  
Secondly, The Manchild I understand to be the Gentile Church, even all the faithful in the primitive times, and downwards, amongst whom there was a few Jews, but not a number worth speaking of, in consideration of the whole House of Judah, nor in comparison of the Gentiles, but as it were a tenth, according to the words of the Prophet Isaiah, chap. 6.10, 11, 12, 13. and that the converted Gentiles (or Gospel Church) is to be understood the Manchild, spoken of by John, Revel. 12. I shall give these Scriptures and Scripture Reasons following to prove it.  
And in the first place, I shall show, that the Prophet Isaiah, who clearly prophesied of the same thing that John saw, even the Woman and Manchild, showeth us, that the Woman is to be understood Zion or Jerusalem, namely, the People called by that name, which were the Jews, and her Manchild to be the Gentile Church, as you may read, Isaiah 66.7, 8, 9, 10, 11, 12, 13. in these words, Before she traveled she brought forth, before her pain came she was delivered of a MANCHILD. From this verse we see, that there is a Manchild spoken of, which was to be brought forth, agreeing with the Text, Revel. 12. only this Text saith, that before she traveled she brought forth; and the Text, Revel 12.2. saith, she being with child, cried, travelling in birth, pained to be delivered. These two Texts of Scripture speak of one and the same thing, and yet seems to contradict one another, the which I shall reconcile; the word Travel, I understand to be meant this, that Judah being forsaken of her God, and given up to be made a Wanderer amongst the Nations, was to be sorrowful as in a pained travelling condition, until the fullness of the Gentiles; and this is that which is to be understood from the Text, Revel. 12. where it saith, she cried travelling in birth, and pained to be delivered; and then at that time shall the Lord take away the vail of unbelief, and then shall they see Jesus, and acknowledge him to be their God, which they have waited for, Isa. 25.9. and yet her persecution after that time will be great, although it shall endure but for a short time, for in the very time of the Gentiles being taken up, until the Lord shall descend upon the Mount of Olives, it is called the time of jacob's trouble, and such a day of trouble as never was since there was a Nation upon the earth, Dan. 12.1, 2, 3. Zech. 14.1, 2, 3, 4. Jer. 30. So than although the Church of Judah was given up for her unbelief, & made a wanderer among the Nations, yet nevertheless her trouble will be greater in that nick of time, (thorough Moabs' treachery, and the great Antichrists violence, although the time of her trouble will be very short) than even it was afore time; and that caused the Prophet Isaiah to say, BEFORE she traveled she brought forth, BEFORE her pains came she was d●vered of a MANCHILD; implying, that she was to travel and be pained afterwards, for so saith the Text, BEFORE she traveled, and BEFORE her pains came; implying, that she was to travel and be in pain, but she was to bring forth first; so that she was to have pain and travail after her bringing forth the Manchild, and yet notwithstanding this very Text that saith, Before she traveled she brought forth, also saith, that as soon as Zion traveled she borough forth her Children: The sum of all is this, that Zion or the Church of Judah, was given up unto unbelief, and to be scattered amongst the Nation, until she brought forth the Manchild, namely, until the fullness of the Gentiles, and so to be in a suffering condition; and also after she was delivered of the Manchild, she must fly into the Wilderness, and there to be in a sorrowful condition, and in pain and travail as it were, until all her children be brought forth, even the ten Tribes also which were carried away by Salmonazar in the days of Hosea, be brought back, and made one Sheep-fould, so as not to be divided into two Nations any more at all; that the first dominions may come to the daughter of Zion; and that they are called the Woman's seed, is clear, for we may see, that the small number of the ten Tribes which were not of Judah, and yet lived amongst them since the days of Hosea, are called the remnant of her seed, Revel. 12. which cannot (rationally) be understood any other people, but a small number of the ten Tribes, as I could show from the Prophets at large; but because of the want of time, I pass from this Objection, (or the reconciliation of the Text, Isa. 66. with Revel. 12.) and come to give you Reasons drawn from the Scriptures, to prove the Gentile Church to be the Manchild spoken of in Revel. 12. and so to the first; which is,  
First, Because the Text Isa. 66. imports so much, in these words, Then shall ye suck, ye shall be born upon her sides, and dandled upon her knees, as one whom HIS Mother comforteth, so will I comfort you, and ye shall be comforted in Jerusalem: and that this is spoken of the Gentiles that shall flow in or be converted, is clear from the first clause of the verse, in these words, Isa. 66.12. 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 shalt thou see and flow together, and thine heart shall fear and be enlarged, because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee, Chap. 60.6. So that Judah is to be trodden under foot (in a sorrowful pained and travelling condition) till the fullness of the Gentiles be come in, and then there shall be a participation of each others glory; as the Gentiles shall suck of her breast and milk out, and rejoice in the abundance of her glory, even so shall she afterwards when her child, (viz. the Gentile Church) is come to full age, (namely, when it shall descend with Christ, and take its Government with him, to rule the Nations with a rod of Iron then shall the Jews suck their breast, namely, partake of their glory, who shall judge the world in righteousness: So than the first Reason to prove the Manchild to be the faithful Gentiles is, because the Jews are mentioned in the Text as the Mother, and the converted Gentiles as the Manchild, sucking her breast; and also because she is to be trodden under foot until the fullness of the Gentiles: So than her travelling in pain to be delivered of a Manchild, to rule all Nations with a rod of Iron, is to be the bringing in the fullness of the Gentiles; so that the Gentile Gospel Church being completed, and risen from the dead (which shall be at the time of the appearing of Christ in the clouds at the same time, when the Jews shall see him and believe in him) because that Manchild that shall rule all Nations with a rod of Iron. And,  
Secondly, That the faithful Gentile Church, is the Manchild which is to rule all Nations with a rod of Iron, is clear, because they are the people that have the promise made to them, to rule all Nations with a rod of Iron, even the very same thing which is spoken of the Manchild, for saith the Text, Revel. 12. He was to rule all Nations with a rod of Iron: and that this is to be understood the faithful Gentile Church, who are to rule all Nations with a rod of Iron, read the words of the Lord Jesus spoken by St. John, Revel. 2.26, 27. which saith, He that overcometh, and keepeth my works unto the end, to him will I give power over the Nations; and he shall rule them with a rod of Iron; even as I have received of my Father, etc. From whence we see, that the very same honour that God gave the Lord Jesus, (spoken of in Psal. 2. which was to rule all Nations with a rod of Iron) even the very same honour he hath given unto his Church, which followeth him in the regeneration, as it was promised to the Church of Thyatira.  
And I call the Gospel Church, the Church of the Gentiles, because that there was but a very few Jews converted, it being the Gentiles day, and the Jews shut up under unbelief; yet I would not be understood to exclude the converted Jews of the same privileges that the converted Gentiles shall have, for they are all one in Christ, and to have all one privilege: And as for the Manchild which is to rule all Nations with a rod of Iron, we see plainly, that it is the Gentile or Gospel Church, as is promised to the Church of Thyatira; and they are also called joint heirs with Christ, that as Christ had that honour put upon him, even so did Christ put it upon his Church, which is his Body; and thus I pass this second Reason, saying, that it is plain, that the Manchild was to rule all Nations with a rod of Iron; and I find none have that honour put upon them but Christ, and the Gospel or Gentile Church; for the whole House of Israel have not that honour, because the Scripture saith, that the converted Gospel Church shall judge the twelve Tribes of Israel; so than the Manchild spoken of Revel. 12. is either Christ or the Gospel Gentile Church, because none else have the promise of ruling all Nations with a rod of Iron: and that the Manchild is not meant Christ, I could give many Reasons, if I did find any that did affirm it, but because I find none assert it, I shall spare my pains.  
And secondly, if it be not Christ which is called the Manchild, which was to rule all Nations with a rod of Iron, than it must needs be the Gentile Church, because none else have the honour promised them to rule all Nations with a rod of Iron, but Christ and the Gospel Church: and thus I pass to the third and last Reason to prove, that the Manchild spoken of in Revel. 12. is to be understood the Gospel Church; which is,  
Thirdly and lastly, Because the Manchild spoken of in Revel. 12. is to be caught up unto God, and to his Throne, before the Woman takes her flight into the Wilderness; the which agreeth not (as I understand to any thing else, save that of the Gentile-Church, who are to arise first from the dead, and be caught up to meet the Lord in the air, 1 Thes. 4.14, 15, 16. Revel 20.5, 6, 7. Mat. 24.40, 41. Luke 17.35, 36. And from the time of the Signs of Christ's coming, until he shall descend upon the Mount of Olives, the Jews shall be in perplexity, and every Family shall mourn apart, and there shall be a great mourning in Jerusalem, as in HADADRIMMON in the valley of MEGIDDON, Zech. 12.10, 11, 12. And that the Jews shall then be living upon the earth in their bodies, before their change, at the very time when the Lord Jesus shall come, is so plain, that I think that none can deny it, for the Scripture saith, it is the time of jacob's trouble, and also saith, that in that day when Jerusalem shall be spoiled, that then shall the Lord come and his feet stand upon the Mount of Olives: The two things which is observable to clear the truth of this Reason, and to show the parallel between the Manchild being caught up before the Woman's flight, and the Resurrection of the faithful Gentiles, and their being caught up to meet the Lord in the air; is, first, to show that when the Lord Jesus comes to reign upon the earth, that then there will be some living in the flesh unchanged (or not changed) into an immortal state: And secondly, to prove, that all the faithful shall be changed before he descends upon earth, and that they are to come with him, being before caught up to meet him: these things proved and well considered, will show us, that the Manchild is no other but the Christian Gentiles. And,  
First, That there will be some, (namely, both Jews and Gentiles, although not such Gentiles as were converted by a Gospel preaching) living upon earth at the Lord Jesus his coming upon the earth, to take his Kingdom and to reign, is plain; for when the Lord shall have descended upon the Mount of Olives, and shall have made Jerusalem the praise of the whole earth, when the voice of weeping shall be heard no more at all in her, (which will not be till after the very coming of Christ) and yet when all this shall be fulfilled, that Christ shall be in Jerusalem, and rejoice over his people there; even in that time of Christ's reign, there shall be death and dying in Jerusalem, for death is the last enemy that shall be conquered; and that there shall be dying after Christ's reigning in Jerusalem, is clear from the words of the Prophet Isaiah, which saith, That the child shall die an hundred years old, and the sinner being an hundred years old, shall be accursed, Isa. 65.19, 20. in these words, I will rejoice in Jerusalem, and joy in my people; and the voice of weeping shall be heard no more in her, nor the voice of crying; 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, and the sinner being an hundred years old shall be accursed, etc. From whence we may see, that there will be some (even the Jews) who shall live in the flesh before their change, and yet Christ shall be with them in Jerusalem: And where it is said in Revel. 21. That there shall be no more death; that relates to the time when Christ shall have given up his Mediatorship into the hands of God the Father, after the last Judgement, spoken of in Revel. 20. and I think it cannot be rationally imagined, that Christ should reign over the House of David in Jerusalem a thousand years, and no Generations to come into the world and pass out of it again; yea it is certain that Christ shall dwell in Zion in Jerusalem, and Jerusalem shall be safely inhabited and abide for ever, even from Generation to Generation; so that there shall be coming into the world and going out of it again, which is understood by the word, from GENERATION TO GENERATION, Isa. 60.15. Joel. 3.20. So than it is certain, that some shall live in the flesh, in the Kingdom of Christ, yea even all the Jews that live to his coming, and are not before converted unto Gospel obedience, shall live in their flesh and not be changed at the present, but shall be judged by the Gospel Saints, and so pass in their Generations gradually; as the Scripture declares, the which I before have spoken of; and thus I pass the first thing, although more might be said to it, but enough to prove, that there shall be some living in the flesh, even the Jews, when Christ cometh, and also in the time of his Kingdom. And,  
Secondly, all the Gentile Saints shall be with Christ before he shall descend upon the Earth, for they shall be caught up into the Clouds to meet him, & shall come with him, & descend with him that they shall all be caught up to meet him in the air, and come with him, is clear if we compare the words of Paul, and the words of the Apostle Judas together, which saith, the dead in Christ shall rise first, and we that 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 for ever with the Lord; For behold the Lord shall come with ten thousand of his Saints, 1 Thes. 4.17. Judas 14. yea saith, Zech. 14.5. The Lord thy God shall come and ALL SAINTS with him: from whence we may see, that the Saints, yea all the faithful Gentiles are to be caught up to God and to his Throne to meet Christ, and yet the Jews to live and remain in their flesh, and to have Christ their King reigning over them in Jerusalem, from generation to generation, which being truly weighed it amounts to this, that the Woman flying into the Wilderness is the Jews, and that the Manchild which before is caught up to God, is the Christian Gentiles; and thus much as to the third reason, to prove that the Gentile Church is the Manchild spoken of in Revel. 12. although I could speak more unto it if time would admit of it, but time would fail me to speak to these things in particular because they be very large, and as the thing itself is not so pleain and easy to be understood as some other subjects are; even so the proof of Scriptures relating to it, is more dubious, and wants a larger explication than other Scriptures (to other subjects want) for there is to the proof of this thing, much in Mich. 5. from the 3. verse to the end of the Chapter, and many other places speak to this thing, but what hath been said is sufficient to prove the Woman to be Zion (namely Judah) and the Manchild to be the Christian Gentiles, for as the Woman is to travail, and be in pain, even so it is until the fullness of the Gentiles be come in, Rom. 11. to bring forth the fullness of the Gentiles, and also the restoring the other ten Tribes, the remnant of his brethren into their former capacity, and to a better estate than that of the first, when the envy of Ephraim shall departed, so as that Ephraim shall not envy Judah, nor Judah vex Ephraim any more at all: and the Manchild is clearly seen to be the faithful Gentiles, because they are to rule all Nations with a rod of Iron, as is promised to the Church of Thyatirah, and as they are to rule all Nations with a rod of Iron, even so they are to be caught or taken up to meet the Lord in the air, and the other to be left behind, for as they are to be Christ's glorious (army and seen in Heaven) even so they shall descend with him, and are called Prince decreeing judgement, Isa. 32. and Saviour's coming on Mount-Zion judging the Mount of Esau, when the Kingdoms shall be the Lords, and they judging the twelve Tribes of Israel; but I shall leave this and come to the opening of the other things before mentioned, in the which I shall be very brief at present, yet full enough to show the truth of it; and so I pass to the third thing in order, which is the remnant of her seed.  
Thirdly, as touching the remnant of her seed, we may observe the words as they lie, which is thus read, Revel. 12.17. 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 have the Testimony of Jesus; from whence we may take notice, that there is not only a Manchild brought forth by the Woman (that is to rule all Nations with a rod of Iron, which is caught up unto God and to his Throne before the Woman flieth into the Wilderness) but also there remaineth a remnant of her seed, that the Dragon makes war withal, when he seethe he cannot devour the Manchild, nor carry away the Woman with the flood, which he cast forth out of his mouth; now the remnant of her seed is as well mentioned in Isa. 66. as in Revel. 12 17. for there is mention made of the Manchild, saying, Before she travailed she brought forth, before her pains came she was delivered of a Manchild; and with all saith, Who hath heard of such a thing, shall the earth be made to bring forth at one day, or a Nation be born at once? for as soon at Zion travailed she brought forth her Children. Isa. 66 8. So then as here is spoken of a Manchild, even so here is spoken of Children, which agreeth with Revel. 12.17. where there is mention made of the remnant of her seed, so then as the Christian Gentiles are the Manchild, even so there is a remnant of the twelve Tribes, which may fitly be called the remnant of her seed.  
First, That there is a remnant left in Jerusalem which shall be persecuted and worn out by the Antichrist for the three years and a half, is clear, the which I shall speak unto in its distinct order, and first to the first; that is, that there is a remnant left in Jerusalem when the woman flieth into the Wilderness, or into captivity, as it is called captivity as well as the Wilderness, for to be banished from our native country, and to be cast amongst our enemies, may fitly be called captivity; and that there is a remnant to be left in Jerusalem, which do not thus flee, or be thus persecuted from their houses and habitations, when the City shall be taken and trod under foot, is clear from, Zech. 14.2. in these words, For I will gather all Nations against Jerusalem to battle, & the City shall be taken, & the houses rifled, and the women ravished, and HALF of the City shall go into captivity, and the residue of the people shall not be cut off from the City. From whence we may see, that some shall go forth unto captivity, and the others shall remain in the City, which is called in, Revel. 12.17. the remnant of her seed; so then in the first place you see, that some shall go forth of the City at the time when the Gentiles shall take it and spoil it, and a remnant shall not be cut off from the City but shall remain in it, and that remnant shall be worn out as it were, by that wicked person: and that it is not Zion, namely the two Tribes is clear (for she is then out of his reach) but that they are of the Tribes of the Children of Israel, is as clear, for they are the people that he shall make war with, and wear them out, they are called the children of daniel's people, Dan. 12.2. chap. 7.25. So then, first there is a remnant left which fly not, Zech. 14.2. And secondly, they are the people that are to be worn out, Dan. 7.25. and 12.7. Zeph. 3.19. And that they may be called the remnant of her seed, the Prophet Isaiah (alluding to the very same thing) saith, It shall come to pass in that day, that the REMNANT of Israel, (viz. the remnant of Zions' seed) and such as escape of the house of jacob, shall no more again stay upon them that smote them, but shall stay upon the Lord the holy one of Israel in truth; the remnant shall return, even the remnant of Jacob unto the mighty God, therefore thus saith the Lord God of Host, O my people that dwell in Zion be not afraid of the Assyrian! (viz. the Antichrist) he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt, for yet A VERY LITTLE WHILE (1260 days) and the indignation shall cease, and my anger in their destruction, and the Lord shall stir up a scourge for him; according to the slaughter of Midian at the rock Orib, and it shall come to pass in that day, that his burden shall be taken away from off thy shoulders, and his yoke from off thy neck, etc. Isa. 10 20, 21, 24, 25, 26, 27. this agrees with Ezek. 38. and 39 Chapters, and with Mich. 5. and many places that might be added, but I shall leave this, saying, that you may see that there is a people or a woman to fly into the Wilderness, and a remnant to remain in the City, which the Assyrian (viz. the Antichrist) shall lift up his staff against, and make war with them, agreeing with Revel. 12.27. and this remnant we see to be part of the house of Israel, Isa. 10.20. and so I pass to the next thing, which is the fourth thing, of the taking up of the Manchild to God, and to his Throne.  
Fourthly, as to this fourth particular I have already spoken to, and therefore at present I shall be very brief; saying, that by taking of the Manchild to God and to his Throne, I understand to be meant that at the time of the Lords first coming into the Clouds of Heaven, even into the air with his holy Angels, that then the war shall be in Heaven, between Michael and his Angels, and the Devil and his Angels, and the Devil shall be cast down, and with him his Angels, that the air may be cleared and made fit for Christ and his Saints to meet there, for in very deed I do understand, that God did confine the evil Angels unto (or into) the air for their residence until the resurrection of the Saints, and the taking up of the living, which I understand to be the Manchild; and just at (or a little before) the time that they are taken up, the Devil shall be cast down into the earth, at which time he shall give the Beast his seat, and power and great authority, and in that time there will be lying signs and miracles wrought, at which time it shall be said Woe, woe, woe, be to the inhabitants of the Earth and Sea, for the Devil is come down with great wrath, because he knoweth that his time is short; and seeing himself cast down, he shall persecute the Woman, and God shall give her the wings of an Eagle that she may fly from his face, and that will cause him to make war with the remnant of her seed, in which time the Lord shall abate his wrath and cruelty, (which he would exercise in and by the Beast, upon the remnant of the Woman's seed) by pouring out his Vials on the Beast, and by giving power to his two witnesses, not only to Prophesy and establish the remnant of the Woman's seed left in Jerusalem) but also to smite the Beast and his followers with plagues so often as they please, Revel. 11. And in short thus, the taking up of the Manchild, I understand is, when the Lord shall first appear in the Clouds (as before said) that then he shall with a voice, and with the sound of a Trumpet, awake the dead and gather all the living Saints together, both the raised dead, and changed living, and forthwith they shall be caught up to meet Christ, but the rest of the dead men shall not live again until a thousand years after, Revel. 20.6, 7, 8. neither shall the living which have not before prepared themselves to meet the Bridegroom (by walking in his ways and keeping his Ordinances) be taken up, but shall be left upon earth; there is none but those that are accounted as Eagles, that shall be with Christ; for where the carcase is there shall the Eagles be gathered together▪ that is, where Christ is, thither will his body, namely the Gospel Church (or his bride) be, and this is clear from many Scriptures that the Saints shall be first raised, and caught up before the rest of the dead or living; as I before (in this Book) have proved at large; and thus I pass this fourth particular, and come to the fifth; which is,  
Fifthly, The fifth thing is, the place into which the Woman is to fly, and that I understand is into the Wilderness of Moab; that she is to fly into a Wilderness, is clear, where she is to be hid from the face of the Serpent, and to be nourished by the Lord (that is by the Lord's appointment) and that he hath appointed her to fly from the Serpent, that she may be hid from his face; is clear from the words of the Text, Revel. 12.14. And secondly, we may as plainly know what place she was to hid in, or what place was to be her hiding place; if we peruse the Scriptures; as first, that we may see that Moab, or the Wilderness of Moab, was to be her hiding place, read Isa. 16.1,, 3, 4, 5. in these words, Send ye the Lamb to the ruler of the Land, from Sela to the Wilderness, unto the Mount of the Daughter of Zion; take counsel, execute judgement, make thy shadows as the night in the midst of the noon day, hid the outcasts, bewray not him that wandreth. Let my outcast dwell with thee, Moab, be thou a cover for them from the face of the spoiler: for the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the Land. And in mercy shall the Throne be established, and he shall sit upon it in truth, in the Tabernacle of David, judging, and seeking judgement, and hastening righteousness, etc. From these words we may see, that as God hath appointed the Woman to fly from the face of the spoiler, even so he hath showed us the place where, even in the Wilderness of Moab, there is the Lamb, or the Present to be sent, even to the Wilderness unto the Mount of the Daughter of Zion; and that we may know also what Wilderness it is that the Lord sends the Woman into, that she may hid herself from the face of the spoiler; he tells us it is the Wilderness of Moab, saying, hid the outcast, bewray not him that wandreth, let my outcast dwell with thee, Moab, be thou a cover for them from the face of the spoiler: From whence we may plainly see, that the place that God had prepared for the Woman to fly into from the face of the Serpent, was the Wilderness of Moab; I could show (if time would admit) how the Lord brought them thither (it being as it were a type of things to come) when they came out of Egypt, when Ed●m gave them not leave to pass thorough their country, it being the place where Balaam was sent for, to curse them by Balick King of Moab, and what deceit Balick used as a means to destroy them by the counsel of Balaam; all which was types of that which will be done to them in the latter day by Moab; which causeth the Lord to complain in the very next verse, (Isa. 16.6.) against Moab saying, we have heard of the pride and wrath of Moab; and indeed there be many places, as the foregoing chapter, and many prophecies more speak of Moabs' destruction, because of his pride and cruelty against Israel; so that the Lord will cause a Star out of Jacob, and a Sceptre out of Israel to destroy them at last according to Balaams' Prophecy, Num. 24.17. or at least to smite the corners of Moab, and bring them down; and this wrath of Moab to Israel is prophesied in several places, as in Zeph. 2.8, 9, 10, 11. and in many more; but I leave this particular, saying according to the text, Revel. 12. and Mich. 4 the woman was to go or fly out of the City into the field, or Wilderness of Moab, and to dwell there, and Moab to be a hiding place to her from the face of the spoiler, where she shall dwell in the field, the time before spoken of, and then go to Babylon, and there be delivered, according to the word of the Lord, by Mich. 4. and thus we see that the Woman is to fly into the Wilderness, yea God hath provided the place for her, and alured her thither, and will nourish her there, Revel. 12.17. Hosea 2.14. there is many Scriptures that proveth her being in the Wilderness, and also it showeth what Wilderness it is; and that it relates to the very time of the end of jacob's troubles, is very clear, I shall cite the Scriptures relating to this thing, and so enter upon the sixth particular, Isa. 32.13, 14, 15, 16, 17, 18. chap. 43.19.20. Hosea 2.14. Psal. 55.5.6. and 74.9.14. and 120.5. Ezek. 20.34, 35, 36. chap. 34.25.26. Mich. 4.10. Isa. 16.1 compared with the 4. chap. 35.1.6. Cant. 8.5. thus desiring thee to search into those Scriptures, wherein thou mayst see that the Woman before spoken of, shall have a place prepared of the Lord in the Wilderness of Moab, he having (as it were) bespoke (or took up) her quarters before hand, saying, Moab be thou a hiding place, or let my outcast dwell with thee, be thou a cover for them from the face of the spoiler; and there he speaks comfortably to them, and takes away all imperfection from them, (there) that the lame man may leap as an Hart, and the feeble amongst them as the Angels of God, for there will the Lord speak with them face to face, and they shall lay their hands upon Edod, and Moab, and the children of Ammon shall then obey them; So shall he get them fame in all places where they have been put to shame Zeph. 3.19, 20. And thus I come to the sixth particular, which is the time of her abode in the Wilderness.  
Sixthly, As for the time of the Woman's abode in the Wilderness, and the trouble of the remnant of her seed which remain in Jerusalem, I understand to be three years and an half, in which time the two witnesses shall prophesy in sackcloth; and that it is so, read, Revel. 11.2, 3. compared with chap. 12.6.14. and Dan. 7.25. chap. 12.7. in these words, And to the Woman was given two wings of a great Eagle, that she might fly into the Wilderness into her place, where she is nourished for a time, and times, and half a time, from the face of the Serpent; Hid my outcast, let my outcast dwell with thee, Moab, be thou a cover for them from the face of the spoilers: and the Woman fled into the Wilderness where she hath a place prepared of God, that they should feed her there, a thousand two hundred and threescore days; Send ye the Lamb to the Rulers of the Land, from Sela to the Wilderness, to the Mount of the Daughter of Zion, for the Wilderness and Solitary plac● shall be glad for them; for in the Wilderness shall waters break out, and streams in the Desert, no Lion shall be there, nor ravenous Beast, but the redeemed shall walk there, etc. Isa. 6.1.3.4. chap. 35.1, 6, 9 From these Scriptures we may see, that Moab is the Wilderness or hiding place for Zion, into which she is to flee to be hid from the face of the spoiler, or Serpent, and the time we also see, to be a time, and times, and half a time, or a thousand two hundred and threescore days, or as it is in chap. 11.2, 3. called forty and two months, which being accounted (according to the Jews account) thirty days, for a month, it amounts just unto three years and an half, for a thousand two hundred and threescore days, makes forty and two months, and forty and two months, makes just three years and a half; so than the time of Jerusalem's being trod under foot, and of the wearing out of the Saints of the most high (namely the remnant of the Woman's seed which abode in Jerusalem) and of the Woman's abode in the Wilderness, is just three years and a half, and not a thousand two hundred and threescore years, as Mr. Henden (and some other expositors) saith: and further to prove that it is but three years and a half, according to the literal account, both in Daniel and the Revelation, (and not so long a time as before mentioned) I shall give a few reasons (drawn from the Scriptures) to prove it; and the first is,  
First, Because the scripture saith, that the seventh head (which is the eighth, and to go to perdition, which is the man of sin, or the Assyrian, or vile person, or the spoiler) that when he cometh forth (to reign) that his time is but short, that is, he shall continue but for a short space, as a seventh, but is to be the eighth (& is the same that) is to wear out the Saints of the most high, and it shall be gien into his hands for a time, and times, and the dividing of time, read Revel. 17.10, 11, 12, 13. compared with Dan. 7.23, 24, 25, 26, 27. so that the seventh head, is to have but a short space, or time to reign, and also the eighth spoken by St. John, is to continue but a short space, even a Time, and Times, and half a Time; spoken of by Daniel, which is just three years and a half, as I before (in this Treatise) have proved, by showing what is to be understood by TIME, and TIMES, and half a TIME; comparing the word TIME, and TIMES, with the seven TIMES, which was the seven years of Nebuchadnezars being cast out into the open field, and eating grass with the Oxen until he did acknowledge the Lord only, to rule in the Kingdoms of men, and giveth it to whom soever he will, Dan. 4.25. So then the TIME is to be understood one year, and TIMES (in the plural number) is to be understood two years, and the half TIME (or dividing of TIME) is to be understood half a year, according to the true account of Daniel, from the word TIME, or TIMES) the which amounts to no longer Time than just three years and an half, which is that short space that St. John speaks of the Beasts continuance in troubling the Saints, or the sealed number.  
Secondly, The Time further appears to be but three years and an half, because as it is called, one thousand two hundred and threescore days, even so it is also called; FORTY AND TWO MONTHS, which is just three years and a half; and also a Time and Times, and half a Time, being compared with Forty and two Months, showeth clearly what Time is to be understood by the one thousand two hundred and threescore days, that it is just three years and a half.  
Thirdly, It further appears to be but three years and a half, and not so long as a thousand two hundred and threescore years, (that Jerusalem shall be taken and trodden under foot, and the people persecuted) because this taking of the City, and treading of it under foot, is to be after the measuring line hath passed over the City in the latter days, (as I before have showed) that when Judah cometh out of her long captivity, then shall she sit upon the repairing of her breaches, and before she hath finished her Walls and outward Court, there shall be a stop put to it by the Antichrist, as it was in the days of Judah coming out of Babylon, that there was a stop in their building, in the days of Syrias until the days of Darias, which was a type of this stop and hindrance in the work (as I before have showed) so than if we consider this interruption of Israel, and the time when) even when they be newly brought out of captivity, according to the Prophet ezekiel's words, Chap. 38.) it clearly showeth us, that the time must be very short, agreeing with the Prophet Zechariahs' words, Chap. 14.1, 2, 3. which saith, Behold the day of the Lord cometh, and the spoil shall be divided in the midst of thee, and I will gather all Nations against Jerusalem to battle, and the City shall be taken, agreeing with Revel. 11. which saith, The holy City shall they tread under foot forty and two months; then shall the Lord go forth, and fight against those Nations, as he fought in the day of battle; and his feet shall stand in that day upon the Mount of Olives. This being well observed, may clearly be seen to be a thing falling upon Israel in the latter days; and that the time of their trouble THAN, (after their great and long time of being scattered amongst the Nations) shall be very short, and not exceed the time of three years and a half.  
Fourthly and lastly, It appears to be but a very short time (namely, the time before mentioned) because the two Prophets are to prophesy all the time of the Woman's flight, to establish the remnant of the Woman's seed, and to smite the Antichrist and his followers with plagues, as Moses and Aaron did smite Pharaoh (King of Egypt) for his wickedness against the Children of Israel; and that the two Prophets (or Witnesses) are to Prophesy all the time of the Woman's flight and abode in the Wilderness, and of the holy Cities being trod under foot; is clear from the words of St. John, Revel. 11.2, 3. in these words, The holy City shall they tread under foot forty and two months; and I will give power unto my two Witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. From whence we may see, that the time of the Woman's flight and abode in the Wilderness, and the persecution of the Remnant of her seed which remain in Jerusalem, is but for the space of three years and a half; because as it is called, but for a short space, and forty and two Months, Time, and Times, and half a Time; even so it is but to endure for the time of the prophesying of the two Prophets in Sackcloth, which cannot be long, much less one thousand two hundred and threescore years, nay, it is but the just time that the Scripture calls it, take it either way, namely, a thousand two hundred and threescore days, or forty and two Months, or Time, and Times, and dividing of Time, which is just three years and an half, as before said: And thus I come to the next particular, which is the seventh and eighth thing, which I shall put together, and make the seventh complete (with it) to show who are the two Prophets (or Witnesses) and where they are to prophesy, and to whom.  
Seventhly, The two Prophets, I understand to be two men appointed and set apart by the Lord for that work, to prophesy before Nations and Kings, to turn the hearts of the Fathers to the Children, and the hearts of the Children to the Fathers; that the Lord may be one, and his Name one upon the Mountains of Israel; and these two persons (or men as I understand them to be) the one I understand to be Elijah, (or Elias which is one) and the other John the Apostle; and that Elijah is one, read Mal. 4.5. which saith, Behold I will send you Elijah the Prophet before the coming of the Great and DREADFUL DAY of the Lord, and he shall turn the hearts of the Fathers unto the Children, and the hearts of the Children unto their Fathers; left I come and smite the earth with a Curse. From this Text we find that Elijah (or Elias) is to come before the GREAT and DREADFUL DAY of the Lord, and Christ's coming in the flesh, when he was born of the Virgin, was not the Great and Dreadful Day of the Lord, for he came in such a mean way in that day, that he was not dreadful to his enemies, but they were bitter unto him, as to whip him, and smite him with their hands, and crucify him; and indeed that day of his coming was so far from being the dreadful day (or the notable day) of the Lord, that his coming in that day was prophesied on this wise, Who hath believed our report? or to whom hath the arm of the Lord been revealed? for he is despised and rejected of men, he was numbered with the transgressors, and bore the sins of many, and made intercession for the transgessors, Isa. 53.1, 3, 12. even so saith the Prophet Zachariah, Chap. 9.9. Rejoice greatly O daughter of Zion, shout O daughter of Jerusalem, the King cometh unto thee, he is just and having salvation, lowly and riding upon an Ass, and upon a Colt the foal of an Ass. All which showeth, (with many more that might be added) that the coming of the Lord in the day when he was born of the Virgin, was not that notable or dreadful day of the Lord, but a day little noted, so as but few to believe his report. And,  
Secondly, where it is said, that the hearts of the Fathers (in that day) should be turned to the Children, and the hearts of the Children unto the Fathers, is clearly seen not to be meant the coming of the Lord in his first day, of whom John the Baptist was a forerunner, to prepare his way; for in that day, (as was prophesied of him) he came to set a man at variance against his Father, Micah 7.6. Mat. 10.34, 35, 36. Luke 12.49, 50, 51, 52. in these words, Think not that I am come to send peace on earth, I came not to send peace but a sword; for I am come to set a man at variance against his Father, and the daughter against her Mother; and the daughter in law aguinst her Mother in law, and a man's foes shall be they of his own household; compared with Luke 12.53. which saith, That the Father shall be divided against the Son, and the Son against the Father, the Mother against the Daughter, and the Daughter against the Mother. All which clearly showeth, that the coming of the Lord Jesus in his first day, when hue was born of the Virgin) was not that notable or dreadful day of the Lord, of which Elias was to be a forerunner of; but relates to another day, in order to the reconciling of that great difference between the Parents and Children, which difference and division was begat (between the Parents and their Children) by Christ's first coming, who came not (as he saith himself to send peace upon the earth, but a sword, namely, a house divided, the Father against the Son, the Son against the Father, etc. but because, I shall hasten to the Conclusion, I shall wave all long circumlocutions, and in short say (as beforesaid) that Elijah (or Elias) is yet to come before the great and dreadful day of the Lord, to turn the hearts of the Fathers to the Children, who is to be one of the two Prophets (or Witnesses) to establish the remnant of the Woman's seed, namely, the Children of Israel which remain in the City after the Woman's flight into the Wilderness.  
Object. But against this is objected (from the words of Christ) that Elias is already come, which was John the Baptist, Mat. 11.14. Mark 9.11, 12, 13. Luke 1.16, 17.  
Answ. That John the Baptist was a forerunner of Christ in his first day, is not denied, and that he came in the power and spirit of Elias is as clear; for as Elias shall, and did bear witness, to (and for) the Lord, even so did John the Baptist, and so was a lively type of the Elias which is to come; for the type or figure of the thing is often called by the name of the thing itself, and so we must understand Christ's words here, where he saith, That Elias is already come, meaning John the Baptist; or otherwise we set Christ's words and john's words one to contradict another; for the Scripture saith, That John did no Miracle, and yet all that he spoke of him was true, John 10.41. and John himself (when the Jews sent Priests and Levites from Jerusalem to him, saying, Who art thou? art thou Elias?) he said I am not Elias, John 1.19, 20, 21, 22. But him of whom the Prophet Isaiah spoke of, saying, I am the voice of one crying in the Wilderness, etc. So then from hence we may see, that John was a true Prophet, and spoke the truth; and yet when it was demanded of him, whether he was the Elias which was to come; he said, I am not Elias: From whence I conclude, that although John came in the spirit of Elias, and was a type or figure of him, and so might be called by the Lord Elias, (he calling the figure of the thing by the name of the thing figured) yet no more the Elias which was to come before the great and dreadful day of the Lord, than the Bread and the Cup of the holy Supper of the Lord, is the real Body and Blood of Jesus Christ; and yet Christ himself saith, Take, EAT, THIS IS MY BODY, which is broken for you; and yet it was but a figure of his Body, to show forth his death, to keep us in remembrance thereof; and also we see, that there was pictures made with Gold out of the Mercy seat, with wings to cover the Mercy seat, and they were called Cherubims, and yet were not real Cherubims, but were a figure of the Cherubims, or did only represent them: So that we may see, that the thing representing, is called by the name of the thing represented, or the figure of the thing, called by the name of the thing figured; and hence we may see (although I could say much more of things of this nature) that both Christ's words, and also john's were true; Christ calling John Elias, it's to be understood John was a figure of Elias, or represented Elias, not only coming in the power and spirit of Elias, but he being a forerunner of Christ, in his first day, to persuade the Jews to obedience to Christ, as Elias is to be a forerunner of Christ in his second day; namely, the Great & Dreadful day of the Lord, and to persuade and establish the Jews in their waiting for their King Jesus, and their obedience unto him: And secondly, John's words are true also, where he saith, I am not Elias, (that is, he was not that Elias really or simply understood) that they looked for, although he was a type of him, and might by Christ be called by his name, as well as the bread which Christ broke might be called his body; or the pictures of Cherubims called Cherubims, and Christ called David; and many such like things that borrow their name from the things which they represent: and thus much briefly by way of Answer to the Objection, and the reconciliation of the words of Christ, and the words of John, which seemingly contradicts each other; but being understood accordingly as they were spoken they agree together; so then still it remains that Elias is to come before the GREAT AND DREADFUL DAY of the Lord; and that it is to be Elias really so understood; I give these reasons (which before have been mentioned in general) in a short and brief method.  
First, John the Baptist was not the real Elias, as I think all will confess, for he was the Son of Zacharias, and Zacharias had a commandment from the Lord, to call the name of his Son (not Elias but) John, Luke 1.13. But ELIAS is to come (as hath been proved) before the great and dreadful day of the Lord.  
Secondly, John the Baptist was not the forerunner (simply so considered) of the great and dreadful day of the Lord, for that day that John was a forerunner of, was the day of Christ's sufferings, and not the day of dread unto his enemies, so as it will be in that day that the chief Captains, and great and mighty men of the earth, shall call to the Mountains to fall upon them, and hid them from the presence of the Lamb, for the great day of his wrath is come (say they) and who can stand; but Elias is to be the forerunner of the great and dreadful day of the Lord.  
Thirdly, The hearts of the Fathers shall be turned unto the Children, and the hearts of the Children to their Fathers in that day, which yet are at a distance, for Christ sake, so that the parents hate their Children, and Children shall betray their parents to death for Christ's sake; although it be not denied that John (in a measure) was a type of Elias in that thing, according to the saying of the Angel to Zacharias, Luke 1.13, 18. For all men did account John a Prophet, and he preparing the way of the Lord, all Judah and Jerusalem came out to him, to be Baptised of him in Jordan, and yet notwithstanding afterwards were at great variance about Christ, some saying that he was a good man, and others saying nay, he hath a Devil and is mad, and after that laid violent hands on him, and crucified him; and the distance was so great that many families, (even Parents and their Children) have been and are at a distance about him, and so will be until that day of the coming of Elias, and then the hearts of the Fathers shall (thoroughly) be turned unto their Children; and the hearts of the Children unto their Fathers; and envy shall departed from Ephraim, as before said, which brings me to the fourth & last reason, to prove Elias one of the two Witnesses; which is,  
Fourthly, Because the same judgements which was brought upon the earth by Elias when he was upon earth, shall be again brought upon the earth by the two Prophets (or witnesses) Revel. 11.6. compared with James 5.17. 1 King 17.1. which bespeaks such a thing, as though Elijah should be one of those two Witnesses, if we also consider that these Witnesses must be slain, and therefore must be such as never yet have tasted of death, because it cannot be (rationally) imagined that those Prophets which are so to die, are any of the Prophets which are dead, and shall be raised from the dead, and then be slain again, (I speak this because some have supposed Moses to be one of these two Prophets, which in reason cannot be so; neither do I find any Scripture warranting any such thing) neither do I find any any where (in my most serious search of the Scriptures) of any extraordinary Prophets (namely such Prophets as is mentioned in, Revel. 11.) to be borne in the last days when this prophecy is to be accomplished; but Elijah never yet was slain but was caught up to Heaven in a whirlwind; and so at present I shall leave this, and pass to the next thing, which is to show my opinion who it is that is the other Prophet, because the Text saith, that there is to be two Prophets, or two Witnesses, which are to prophesy in sackcloth; and as to the other Prophet, I shall be very brief, because I do not find any such Objection as I meet with against the fore mentioned Prophet, namely against Elias; and therefore I shall briefly show my opinion and leave it.  
Secondly, As for the other Prophet, which is to be a fellow companion with Elias, I understand to be John, that holy Apostle, the beloved Disciple of Jesus, which leaned upon his breast at Supper; for as Elias was a man highly in the love and favour of God, (although hated by men, and persecuted, and banished) even so was John dearly beloved of God, although hated, and banished from men; yet the Lord Jesus dealt with him, (by manifesting of himself to him) as God did to Elijah, when he fled from the face of Ahab and Jessibel, 1 Kings 17. and Chap. 18. but being in hast I pass many things which otherwise were necessary, to be spoke by way of parallel; and come to show the reasons why I understand John to be one of the two Witnesses spoken of, in Revelations the 11. which are these.  
First, because when John writ the Gospel of Christ, (which was supposed to be thirty years after the ascension of Christ) it was then reported amongst the Disciples that John was not to die, John 21.23. and yet at that time they had the spirit of the Lord to teach them. But if it should be objected, and said, that John saith, not that Christ said he should not die, but what if I will that he tarry till I come, what is that to thee fellow thou me; (signifying Peter's death.)  
To which I answer and say, that it is true that Christ did not say in so many words, that John should not die, for if he had it might have begat some dislike, and murmuring amongst his Disciples, but he spoke so plain that his Disciples that had the holy Spirit did so understand him, and John himself who writ these things doth not contradict their opinion, but only saith, over the words that Christ had said, which is; But if I will that he tarry till I come, what is that to thee? and (indeed) their was great reason that John (who wrote these things) should be very sparing in the delivering of it, seeing Christ was sparing, and because the matter concerned himself, that he might not gain any dislike, or hatred from any of the Disciples, because of that thing: and as touching John's death, I say it cannot be proved that he did ever die, neither do I believe that he did till I see better reason than I yet see to prove it, and if it be an error, it is no other thing then what was received and believed of the Disciples of Christ in that day, and they not where reproved for so believing; but because I am a speaking of John's death, I shall show you the opinion of some (or what they have written) as touching his death (although I would not be understood to believe all what is written concerning him) Jerome saith (alleging it out of Tertullian) that in the time of Nero (though others say in the reign of Domitian) he was thrown (at Rome) into a tun of boiling oil, and thereby he took no harm, but came forth after this trial, purer than he went in; (and so saith Abdias) Augustine calls him a Martyr by will, and that which he writes of his end, is strangest of all (which is) that John at Ephesus, caused his grave to be made, and in the presence of divers went in alive, and being no sooner in, but there seeming he was dead, they covered him, which kind of rest (saith he) was rather to be termed a sleep than death, for that the earth of the grave bubbleth or boileth up after the manner of a well, by reason of John's resting therein, and breathing, a sign of his slumbering therein; as you may see, (August.) in John, Tract. 124. & also repeated by the translator in his discourse of the Apostles, and seventy Disciples in Eusebius, 533 & Eusebius Pamphilius (himself) saith, that he died at Ephesus, Eusebius, lib. 3. cap. 28. and indeed there is division amongst ancient writers, as touching John; but I shall leave these things and come to the second Reason; which is,  
Secondly, Because the Angel told John, that he must Prophesy again (not preach again) before many people and nations, and tongues, and kings; which relates to the time of the Nations being gathered together against Jerusalem in the time of the Antichrist, and the ten Kings that shall give their power unto the Beast, until the word of God be fulfilled, Zech. 14.1, 2. Dan. 7.24. Revel, 17.12, 13, 14. In this time, & unto these people, or Nations, was John to Prophesy, Revel. 10.11.  
Thirdly, John saith, There was given to ME a reed like unto a rod, and the Angel stood, saying, rise, and measure the Temple of God, and the Altar, and them that worship therein. But the Court without the Temple, leave out, and measure it not: for it is given unto the Gentiles, and the holy City shall they tread under foot forty and two months. And I will give power unto my two Witnesses, and they shall Prophesy a thousand two hundred and threescore days clothed in sackcloth. Revel. 11.1, 2, 3. From whence we may see, that John had not only (as it were) a new gift of Prophecy to be given unto him, that he might Prophesy again before Nations, tongues, and Kings, and the like; but also he was the man that was to measure Jerusalem at the time of its last building, when the holy City was to be taken by the Gentiles, and trodden under foot, as I before have proved; and he is the other Prophet with Elias, which the Jews look for before the great day of the Lord, and demanded of John the Baptist if he was either of them, and he said no, and they demanded of him why he then Baptised, (to prepare a people for the Lord) saying, Why Baptiseth thou then, if thou be not that Christ nor Elias, neither that Prophet; from whence we may see, that the Jews look for Elias and another Prophet, whose name is not mentioned, and therefore he is called that Prophet, (or a Prophet) not naming him, John 1.21, 25. As the Disciple who was to tarry until Christ come, is not plainly mentioned, but called the Disciple whom Christ loved, who leaned upon his Breast at Supper, and the like; but we understand him to be John, because the Text saith, this is the Disciple that testifieth of these things, and wrote these things, and we know that his testimony is true; so than the Jews look for Elias and his companion another Prophet (even John) to be forerunners of Christ, and such are the two Prophets, which are called the two Witnesses to be, and doubtless are the same persons; for they are such as shall be slain, implying that they are such men as yet have not tasted of death; and although some suppose that Enoch or Moses shall be Elija's companion, to be one of the two Prophets, yet it is not my Judgement, for there is no reason for Moses to be one who hath tasted of Death already, neither is there any mention made of him as to such a work, and as for Enoch there is nothing spoken of him (neither) in reference to that work, but of Elias there is, and also of John, for he is to measure the City, and to prophesy again before Kings, and there is great reason that one of these two Prophets should be of the new Testament, a witness to Jesus, as well as Elias of the old Testament, and yet both to be of the seed of Abraham, as Elias and john was; and finally, the people that the two Witnesses were to Prophesy unto, is the remnant of the Woman's seed which remain in jerusalem; and the place where they prophesy is in jerusalem (in the presence or) before Kings and Nations, and the like, gathered together into jerusalem, in which place the two Witnesses shall be slain when they have finished their Testimony, by the Beast, namely, the Antichrist; and at the end of three days and an half, the Spirit of life shall enter into them again, and they shall ascend into Heaven to meet the Lord and his glorious army, just at the nick of time when he is ready to descend upon the Mount of Olives; and the next thing which shall immediately fall out upon the City and the people, (viz. the wicked Gentiles, Gogg and his company) shall be the great Earthquake, which shall slay seven thousand men; and the next, the Kingdoms of this World, shall become the Kingdoms of our Lord, and his Christ; and he shall reign for ever and ever, Revel. 11.11, 12, 13, 14, 15, 16, 17. But if it should be doubted, whether the two witnesses should be slain in jerusalem, because it is said that their dead bodies shall lie in the streets of the great City, which spiritually is called Sodom, and Egypt, where also our Lord was crucified.  
Answ. It is clearly seen to be Jerusalem, because it is said, where our Lord was crucified, and it is called Sodom, because of their uncleanness for as the men of Sodom gave themselves up to fornication, and to follow strange flesh, even so shall it then be in Jerusalem, that the wicked and ungodly Gentiles (viz. Goggs Army) shall ravish the women in the streets, Zech. 14.2. and give themselves up to uncleanness; and hence it is called Sodom: and secondly, it is called Egypt because of the slavery of the Jews, and their hardships which they suffer in that time under the Antichrist, of which there bondage, & captivity, under Pharaoh King of Egypt was a type; and so in respect of cruelty, slavery, and bondage it might fitly be called Egypt, and so it is called spiritually Sodom and Egypt, and yet it was where our Lord was crucified; if it should be supposed to be Rome, because our Lord suffered under the Roman power, it is denied upon these two reasons, the first is, because it is not the power under which our Lord was crucified, but the place where our Lord was crucified that the two Witnesses were slain: and secondly, Rome is to be destroyed before by the same ten Horns that are upon the Beast; & have given their power unto him, even they shall hate the Whore (viz. Rome) and make her desolate, and burn her with fire, Revel. 17.16, 17, 18. And thus I shall leave these things to thy serious perusal, desiring thee (courteous Reader) to enlarge it in thy meditations; for although I have been necessitated to be very brief, yet by this little which hath been said thou mayst understand the scope of it more at large, because when thou readest the Prophets, they will further instruct thee in these things, when once thou hast the knowledge of it in thy mind, (if it be but in a small measure) and thou mayst see in short who the Woman is, which is to fly into the Wilderness, and what her Manchild is, and who are the remnant of her seed, & what Wilderness she is to fly into, and how long she shall abide there, and who the two Witnesses are, and of their Prophesying, and to whom, and how long, and of their being slain, and the place where: And thus desiring the Lord to enlarge thy understanding in the knowledge of the Mysteries of Christ, and to guide thy feet into the way of peace, and to bring thee into his everlasting Kingdom, thorough Jesus Christ, to whom be ascribed (as is due) all Power, Might, Majesty, Dominion, and Praise, now and for ever, Amen.   

EIGHTEEN QUERIES ANSWERED. Being desired by a Letter (from a Friend and Brother in London) to answer some Queries propounded therein; I shall in a brief way give my Answer unto them, showing my opinion concerning them.  
Christian Friend, and my dearly beloved Brother in the Lord,  
I Shall answer thy desire in Answering of thy Queries, although I know, that all the Queries propounded, are not such things as thou wants satisfaction in; but I understand (as thou in a measure hath signified to me by Letter) that in some of them thou (rather) aimest at the satisfaction of some other person or persons; but however it be, whether thyself or others, yet I shall at all times according to the measure of the gift of God unto me, be willing to impart it unto others; that I may be a good Steward of God, not hiding my Talon in a Napkin: And thus I come to the first Query; which is,  
Query 1. Whether the Man of Sin, or the Antichrist, shall arise before the Children of Israel return to build their City and Temple?  
Answ. The Mystery of Iniquity did work in the Apostles days, and also doth in our days, the which fits a People for that work, 2 Thes. 2.7. But it appears that he shall not be risen unto his height, or Congregated together into a Body, until the Jews are returned and have builded, although not finished their Walls, or outward Court, Zech. 38.7, 8, 17. Dan. 7.8, 23, 24, 25. Chap. 8.22, 23. Revel. 17.8, 11, 12, 13. Joel 3.1, 2, 3, 9, 10, 11, 12, 13, 14. Time would much fail me to open these Scriptures, and compare them together with others which relates to this thing; but remember the little Horn, or the eighth is of the seventh, and to appear in the very latter days, at the end of the fourth Kingdom, and the fifth Kingdom is the Kingdom of Christ: and thus I pass to the second; which is,  
Quer. 2. Whether the Man of Sin shall be of the Assyrians?  
Answ. Yea, it doth appear, that the Man of Sin shall be an Assyrian, from these Scriptures, Isa. 10.24, 25. Chap. 14.24, 25, 26. Chap. 30.30, 31. Micah 5.5, 6. Time also would fail me to show you how Salmonazer King of Assyria, took the ten Tribes out of Samaria in the days of Hosea; and of Senacharibs coming up against Judah, in the fourteenth year of the reign of Hezekiah King of Judah; and of the Angel of the Lord smiting the Camp of they Assyrians, a type of their destruction in the latter days, upon the Mountains of Israel: and further observe, that Ezekiel calls Gogg and his company, (which is to be understood the Man of Sin) those of the North Quarters, Ezek. 38.6. And that these are considered of and relating to Assyria, it being called the North, is clear from Zeph. 2.13. And thus I pass to the third; which is,  
Quer. 3. Whether the Jews shall return and build anew that City and Temple that Titus Vespasian demolished?  
Answ. That there is to be a City and Temple built, I have before proved; but thy Query lieth in these words (as I understand) Whether it be the same that Titus demolished, yea, or nay? To which I say, that it appears to be the same (that is to say, the same) both in respect of the form and place, for it is to be built upon the old Basis; and that it is to be understood the building or repairing of it demolished by Titus, is clear, because it is said, They shall build the old WASTES, they shall raise up the former desolations, and they shall repair the waste Cities, the desolations of MANY GENERATIONS, Isa. 61.4. Chap. 58.12. Jer. 30.18, 19, 20. And the Temple is to be built according to the old pattern, Ezek. 40. to Chap. the last.  
But if it should be objected, that this Prophecy is already fulfilled; I should desire to know when, for here is mention of the ten Tribes to have their place in this City then, as well as the two Tribes; and that was not fulfilled when Judah came out of their captivity in Babylon; but this Prophecy relates to the time when Ephraim and Judah shall be one, after Israel's return out of Assyria, as you may read in the foregoing Chapters, as chap. 36. and 37. And they shall never be divided into two Nations any more, but as yet they are.  
Quer. 4. Whether shall the Jews be succoured in the time of the Man of Sins reign, by any Nation that shall be unsubdued by the Antichrist?  
Answ. Yea, Moab is appointed of the Lord to be a hiding place to Israel, and Moab shall not be subdued by the Antichrist, but shall escape him: that Moab shall escape him, read Dan. 11.41. and that Moab is appointed to be a harbour or place of safety to Israel from the spoiler; read Isa. 16.4. I could cite many Scriptures more, but I pass.  
Quer. 5. Whether shall the Jews be changed at the coming of Christ and made immortal, as the believing Gentiles? or whether shall nature have more years accompanying it?  
Answ. I do not find in Scripture, that any shallbe raised from the dead (at the coming of the Lord) but as have died in the Lord; neither do I find that any shall be changed amongst the living at that day, but such as have (before that day) believed in Christ, and waited for him; for at his coming, two shall be in one bed, the one taken and the other left behind; and the Saints are to judge the twelve Tribes of Israel, not when the twelve Tribes are changed into an immortal state, but before; for I do not find that one immortal Saint shall judge (or govern) another, who himself (when so judged) is immortal, Mat. 24.40. 1 Thes. 4 15, 16. Revel. 20.6, 7, 8. Luke 22.30. But if it should be Objected and said, what correspondency can there be between bodies mortal, and bodies immortal? I Answer and say, in what may they not correspond in their commerce one with another? Was there not correspondency between Christ (after his resurrection) and his Disciples which were in their mortal bodies? did they not walk together and discourse? yea, did they not eat together after his resurrection? surely they had society and communion one with another, although Christ was raised from the dead, and his Disciples lived in their mortal bodies, Luke 24.38, 39, to the 48. And that nature shall have more years is clear, from the Text cited, Isa. 65.19.20. and also, Zech. 8.4. and more which might be added; but I pass saying, that I have spoke more or less to the chiefest part of thy Queries already, as thou mayst read at thy leisure in my Book elsewhere.  
Quer. 6. Whether shall Christ give the Jews a Law to keep (in obedience to him) differing from the Law of Moses? or the new Testament?  
Answ. I do not find in Scripture, mention made but of two Testaments, one given from God by Moses as a mediator, and the other by Christ; and as for the second or new Testament which is by Christ, the Jews did reject, and therefore it was taken from them, and they shut up under unbelief until the fullness of the Gentiles; and I do not find that the gospel administrations are to remain any longer than until the fullness of the Gentiles, which will be at the appearance of the Lord Jesus: and as touching the Gospel, the Jews are to be enemies unto it, and (as I before have said) I never find that the preaching of the Gospel, is the way to turn the whole house of Israel from their sins, but God hath appointed another way of conversion to the house of Israel, namely, the glorious appearing of Christ in the Clouds of Heaven, at which time the spirit of grace and supplication, shall be poured out upon them, when they look upon him whom they pierced; then shall they mourn and say, this is our God, we have waited for him, Zech. 12.10. Isa. 25.9. Mat. 23.38, 39 Rom. 11 26, 27, 28. Isa. 59.18, 19, 20. And as touching the two places of Scripture cited, Isa. 2.3. Mich. 4.2. to prove that the Law shall go forth of Zion, and the word of the Lord from Jerusalem; it appears that as the Jews shall be waiting for their King in the Laws of Moses, even so those Laws shall remain with the Jews in that day, read Isa. 66.20, 21, 22, 23, 24. Zech. 14.16, 17, 18, 19, 20, 21. There is many Scriptures speaks to this purpose, but I study brevity, only giving those Scriptures which lie before me in my mind at present, and so pass to the seventh Query; which is,  
Quer. 7. How it may appear that Christ shall reign in Mount-Zion in Jerusalem, and judge in the valley of Jehoshaphat.  
Answ. This also I have before shown, that although the Wine-press shall be trod without the gates at the valley of jehoshaphat, so as blood to come out even to the horses bridle, when the Man of Sin shall go forth with fury to destroy the Jews at the Woman's return, and the ten Tribes with her, yet afterwards Jerusalem shall be cleansed, and Christ shall have his Seat there, as I have fully proved in this Book, Dan. 11.44, 45. Ezek. 39.11, 12, 13, 14. Revel. 14.20. So then the great slaughter shall be without Jerusalem in the valley of jehoshaphat, where he will judge or plead with the heathen with fire and the sword, yet he shall afterwards possess Jerusalem or Zion his holy Mountain, and his Throne shall be in the place where his Father david's was, where he shall reign in Mount-Zion in Jerusalem, thenceforth even for ever, Isa. 24.23. chap. 9.7. Luke 1.32, 33.  
Quer. 8. Whether the new Jerusalem that shall come down from Heaven, be the place for Christ and the Saints to reign in?  
Answ. The Scripture saith that they that are saved, shall walk in the light of it, and shall go no more out, and there shall in no wise enter into it that which is unclean, but such as are written in the Lamb's Book of life, Revel. 21.24, 27. cap. 3.12. Isa. 36.1, 2, 3. So then that is the place for Christ, and the Saints where they shall be glorified, and there they shall remain for ever; for it is the City which Abraham looked for, whose maker and builder is the Lord, and it is God's Tabernacle which shall be with men when he shall dwell with them.  
Quer. 9 What shall be the condition of the wicked, and also of such as shall believe in Christ, and own him, in the time of Christ's reign?  
Answ. As for the wicked, they shall have great Judgements in this life, as I before have showed, their eyes shall consume in their holes, and their flesh shall consume from their bones while they stand upon their feet, and afterwards have their due deserts at the time when all shall arise at the general Judgement, Zech. 14.12, 18. Revel. 20.12. And as for those that do believe and obey Christ, so as to come up to worship the King the Lord of Hosts, even such Gentiles shall have privileges, although inferior to the Jews, and see his glory, Isa. 60.10, 11, 12, 13, 14. chap. 61.1. chap. 66.23.  
Quer. 10. Whether shall the desolation of the Heavens, spoken by Peter, be at the time of his coming to reign, or at the time when the thousand years shall be expired, at the bringing in of the general judgement?  
Answ. It appears clearly from the Scriptures, that Jesus Christ at his first coming, to receive the Kingdom and to reign upon earth, that then he is to come in flaming fire, so as fiery streams shall issue forth from before him; and that many of the ungodly shall perish by the flame, and some by the bail, and the like; and also that he is to abide in the Heavens until the times (or years) of the restoration of all things, spoken by the mouth of all the holy Prophets since the World began; and yet also we find, that at the end of the thousand years, that when the ungodly (that shall spring up in the time of Christ's reign) shall come up against Jerusalem by the counsel of the Devil, that then fire shall come down from God out of Heaven and devour them; so that (in short) I understand that the corruptions of the Heaven and earth, shall be burnt up, or destroyed, or the Heavens and earth refined at Christ's first coming, and yet the work to be totally finished at the end, because it is called TIMES (in the plural number) of restitution, and TIMES of refreshing, Dan. 7.10. 2 Thes. 1.7, 8. Ezek. 38.22. Isa. 66.15, 16. Acts 3.19.20, 21. 2 Pet. 3.10, 11, 12, 13, 14. Revel. 20.9.  
Quer. 11. What is the new Heaven and new Earth, and how shall they become new?  
Answ. The Heaven and the Earth is understood to be a new Heaven and a new Earth, when the imperfection and corruption is taken away; and so all things are to become new: and that the corruption of both the Heavens and Earth shall be taken away, so as that the Earth shall bring forth in abundance, and the Heavens also far excel their brightness which they have now; so that the light of the Moon shall be as the light of the Sun, and the Sun shall be seven degrees better than what now she is; read my Zions' Redemption and you may see it proved to be glorious in the time of Christ's reign, in which time the Heavens and Earth shall be glorious, Isa. 30.24, 25, 26. cap. 65.17, 18. cap 66.22.  
Quer. 12. Whether the new Heavens and new Earth and restoration, shall be at Christ's coming to reign upon Earth?  
Answ. The Heavens are to retain Christ, until the times of restoration, (as I before have said) so that the beginning of the work is immediately so soon as Christ comes, and so to increase and grow more stronger and excellenter, as now the Earth & the things therein, grow older and older, and weaker and weaker, Isa. 9.7. chap. 29.19. Ezek. 36.27, 28, 29, 30.  
Quer. 13. Whether or no shall Christ and the Saints reign for ever upon the Earth or not?  
Answ. It appears that Christ and the Saints shall not reign for ever, because there is a time when the mediatorship shall be given up into the hands of the Father, when the Son shall be in subjection unto him, so as to lay down his government unto him; and yet it shall be for ever in one sense, that is for ever, so long as there shall be a Nation upon earth to reign over; but as for their situation and abode, I understand it shall be for ever in the new Jerusalem that cometh down from Heaven, which is, and for ever will be the Tabernacle of God, which then shall remain in the Land of Canaan, and so the Tabernacle of God to be with man, and he for ever dwell with them; for I do not find that the new Jerusalem shall be again removed, 1 Cor. 15.24, 25, 26, 27, 28. Revel. 21.1, 2, 3, 4, 5, 6, 7. Chap. 3.12.  
Quer. 14. If Christ and the Saints shall remain for ever (in the new Jerusalem) upon the earth, where shall the Devil and man of sin with the wicked (of the World) be punished?  
Answ. It appears from the Scripture, as though that the Land of Canaan were to remain for ever as the new Heaven and new Earth, Isa 65.17, 18, 19 and that the punishment of the wicked should be without the gates or diases of the Land, even in Babylon, Caldea and Idumea, and the like, read Isa. 34.4, 5, to the 10. Ezek. 35.14, 15. Isa. 47.14. chap. 51.19. Revel. 18.2.  
Quer. 15. Whether will Christ render vengeance to all the ungodly besides the perpetual torments that he will cast them into at the end of the thousand years?  
Answ. It appears that there are some that shall have only their power taken from them, and their lives to be prolonged for a season, Dan. 7.12. and also although great judgements shall fall upon the wicked, yet there will a seed remain of them, which shall be reserved to be destroyed at the end of the thousand years, Isa. 14.29, 30. Revel. 20 9  
Quer. 16. Whether the punishment of the wicked be everlasting, after the sentence is past, at the general judgement?  
Answ. It appears to be everlasting, although I know there be some that suppose a redemption out of Hell, from the words of Christ, Mat. 5.26. which saith, Thou shalt by no means come from thence, till thou hast paid the utmost farthing. This place intends no such thing, but is rather literally to be understood; but if by prison there spoken of, we may understand Hell; yet it will not follow there is to be a redemption out of Hell, as some suppose; for the word until, sometimes is never to be, as it is said, that Samuel came no more to see Saul until the day of his death. 1 Sam. 15.35. And he cannot then but suppose the word until, should prefix a set time, yet the Text saith, that thou shalt not come from thence, until thou hast paid the utmost farthing; and suppose a man were cast into prison for five hundred pounds, and had not five hundred pence, nor in a capacity to gain while he lay in prison, if he should not come from thence till he had paid the utmost farthing, he could never come out; and such is the condition of the wicked, that as their debt is very great, even so they are in an incapacity to gain when they are in Hell, whereby to pay their debt, and none can pay it for them, Psal. 49.7, 8. And so if they must pay the utmost farthing it will never be paid; no, the punishment of the wicked is everlasting destruction from the presence of the Lord, where the worm shall not die, nor the fire be quenched, 2 Thes. 1.8. Isa. 66, 24.  
Quer 17. When can it be truly said, (according to 1 Cor. 15.22.) That in Adam all died; when it is plain that Enoch was translated so as not to taft of death, with Elijah, and john, chap. 21.23.  
Answ. Whereas the Text, 1 Cor. 15.22. saith, that as in Adam all died, even so in Christ shall all be made alive.  
All in Scripture is often taken for the Major part, and not every individual person, for we know that many shall be changed at the coming of Christ, and be caught up to meet him, and so was Enoch changed or translated, which is all one as death; but that which is spoken by St. Paul, 1 Cor. 15.22. saying, As in Adam all died, even so in Christ shall all be made alive. It is to be thus understood, that so many as did die by Adam's sin, was made alive by Christ's obedience, and raised from the dust; finally every particular person must die, or be changed, for this corruptable body cannot enter into the Kingdom of God, but must first put on incorruption and immortality; and this change had Enoch: and as for Elijah and john, I have before shown what will befall them, when they have accomplished their prophecy; and thus leaving this Query, I shall pass to the next and last; which is,  
Quer. 18. If Christ be the first fruits of them that sleep (that is to say, the first that is to arise from the dead) how is it then that some Saints did arise at the time of Christ's sufferings?  
Answ. Those Saints that were seen to come out of their graves and enter into the holy City, was after the resur●ction of Christ, and not at his sufferings, Mat. 27 53. So then Christ was the first which was raised from the dead. I could have spoken somewhat more to this and other things, but time fails me; and as for the other particulars mentioned in thy letter, I have spoken unto them in my Book as Objections, (and such occasions) have offered themselves, and therefore have no more at present to say unto thee, only exhorting thee to stand fast in the faith, and profession of the Gospel; for dear Brother, (as thou well knowest) the portion of the godly is to suffer tribulation for Christ (and the Gospel) sake, because thorough many tribulations we must enter into the Kingdom of God, for they that are born after the flesh, will persecute such as are born after the spirit; for so it was, and is, and will be unto the end, and it shall come to pass, that those that kill the godly, shall think that they do God service, but however, let us know that all things shall work together for good to those that love God, and that the end is a crown of life to such as are faithful unto the death, and then it will be the time that God will recompense tribulation to them that trouble his people, that it had been good for them that they had never been born, or that a millstone hanged about their neck, and they cast into the depth of the Sea, than to offend the friends of jesus Christ finally, he that soweth in tears shall reap in joy, and he that goeth forth weeping bearing precious seed, shall doubtless return rejoicing with everlasting joy upon his head, and all sighing and sorrow shall flee away; and for their shame they shall have double, and for their confusion they shall rejoice in their portion; for in their land double everlasting joy shall be their portion.  
FINIS