THIS TREATISE Proving Three 

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

THE CONTENTS.  

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

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

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

As touching the several sorts of Election, and the several ways whereby Christ bringeth his Elect, or Sheep into his Fold, is here set down.  
FOR although there is but one way of coming to God, and that one way is only in and through Christ; for our Lord saith, John 14.6. I am the way, the truth, and the Life; no man cometh unto the Father but by me. And he farther saith John 10.1. Verily, verily, I say unto you, he that entereth not by the door into the Sheepfold, but climbeth up some other way, the same is a thief and a r●bber. And the Lord also tells them, that he is the Door, wherein he saith, V. 9. I am the Door: By me if any man enter in he shall be saved. And it is said Act. 4 12. ●either is there salvation in any other: for there is no other name, under Heaven given among men, whereby we must be saved. By these Scriptures is fully manifested, there is no way for the elect to come unto God, but in, and through Christ. But by the word, it may be easily proved, there is several ways for the elect to be brought into Christ. For fi●st, after the fall of Adam, they were to observe the ordinan●es, then declared to them by God; and also looking to the promised Seed for satisfaction, and reconciliation, if they were found in their obedience to God. After which in Moses his time, God gave them the Law upon mount Sinai. But still they were to look to Christ in the promise, in that he should bruise the Serpents head, and take away the sting of Death from them. And here God saith to Israel, as he said to Cain, 
Gen. 4.7.  If thou dost w●ll, shalt thou not be accepted? but if thou dost evil sin lieth at the Door. So God saith to the Seed of Jacob, Behold I set before you this day a blessing and a curse. 27. 
Deu. 11.26.  A blessing if you obey the commandments of the Lord your God which I command you this day. 28. And a curse, if you will not obey the Commandments of the Lord your God, but turn aside out of the way, which I command you this day. You see here was the free Grace of God manifested to them above the rest of the World, in that God had so far renewnewed, or enlightened them, as to bring them to the knowledge of himself; the which the rest of the world was almost wholly ignorant of. And here God gave Israel a rule by which they should walk, the which if they had so done, they had enjoyed the blessings that God had there promised them, and that He would also be their God for ever, and they should be his people.  
And after Christ came, the Gospel was published, wherein all Nations were invited, that whosoever would, might come and take of the Waters of Life freely, Rev. 22.17. But although there was none excluded, yet there was the Condition of the tender of Grace to be observed by all them that are made partakers of the blessedness. Which Condition was, Repentance from Dead Works, with Love and Obedience to God, and Christ, and thankful acknowledgement of the mercy and benefit purchased by Him.  

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

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

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

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

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