A conference Mr. John Cotton held at Boston with the elders of New-England 1. concerning gracious conditions in the soule before faith, 2. evidencing justification by sanctification, 3. touching the active power of faith : twelve reasons against stinted forms of prayer and praise : together with the difference between the Christian and antichristian church / written by Francis Cornwell ...

The Reasons are these.

First, If Jesus the Christ bee not our Prophet to teach us, hee will not be our King to protect us: Math. 28. 10. Teach them, saith Christ, to

observe, all things that I command you: And loe, I am alwaies with you to the end of the world.

[ 2] Secondly, If Christ be no Prophet to teach us his heavenly Fathers re∣vealed will, he wil be no Priest to in∣tercede for us, Ioh. 17. 20. I pray not for these alone, but for all them that shall beleeve in me through their word. Now it is not their word that they speake, but what they have received fromChrist to speake. Seeing it is written2 Iohn 9. Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God: but he that abideth in the doctrine of Christ, hath both the Father and the Sonne. Verse 10. If there come any unto you, and bring not this doctrin, receive him not to house, neither bid him God speed. Verse 11. For hee that biddeth him God speed is partaker of his evill deeds.

[ 3] Thirdly, If Christ bee no Pro∣phet to teach us: Hee will bee no Judge to acquit us. Iohn 12. 48. Hee which rejecteth mee, and rece i∣veth

not my words, hath one that judgeth him; the words that I have spoken, the same shall judge us in the last day. And then like the wise Merchant, let us cast up our accouut, what it will profit us? If by deny∣ing to heare the voice of our Pro∣phet Jesus, we gaine the world, and in the meane season loose our pre∣cious soules. Knowing the Sonne of man shortly will come to judge the world: And then they which be ashamed of him, and his words, in this sinnefull and adulterous ge∣neration, of them will the Sonne of man be ashamed, when he cometh in the glory of his Father▪ with all his holy Angels, Marke 8. 38.

[ 4] Fourthly, If we joyne with them that deny Jesus the Christ, I Iohn 2. 22. and will be partakers of their sinnes, wee shall bee partakers of their plagues, Revel. 18. 4. And for our unbeliefe, in persisting to persecute them, that contend for the faith of Jesus the Christ, Math. 16▪ 16, 17,

18. The wrath of God abideth on them, 1 Thess. 2. 14, 15, 16.

[ 5] Fiftly, There is no promise to any people, that deny the Faith and Baptisme of Jesus the Christ, that they waiting shall receive the gifts of the Spirit. But rather that they shall be given up of God to strong delusions, to beleeve a lye, 2 Thess. 2. 10. Because they received not the love of the truth, that they might bee saved.Verse 11. For this cause, God shall give them up to strong delusions to be∣leeve a lye. Verse 12. That all might bee damned that beleeve not the truth, but have pleasure to continue in unrigh∣teous practises. 2 Thess. 2 10, 11, 12.

But there is a promise to all poore enquiring soules, that in the time of their ignorance and unbeliefe, have denyed Jesus the Christ, their eternall King and Pro∣phet, aswell as Priest, and now by the Spirit of God being convicted, that they are lyars and Antichristi∣an,

that deny the Father and the Son, 1 Iohn 2. 22. And being pricked at the heart, now trembling, cry out, Men and brethren what shall we doe?

The Spirit of Christ in the in∣spired Scripture, saith: Repent, and be baptized▪ every one of you in the name of Iesus for the remission of sins, and yee shall receive the gifts of the ho∣ly Spirit, Acts 2. 38.

[ 2] We have an instance of twelve Disciples found at Ephesus, baptized in the name of the Lord Jesus, and and Paul laid his hands on them, and they spake with new tongues, and Prophesied, as Ioel the Pro∣phet foretold, Ioel 2. 28. I will powre out of my Spirit upon all flesh, &c.

But were those Disciples Paul found at Ephesus (that had beene baptized by Iohn the Paptist) rebap∣tized by Paul?

In answering this objection, I conceive: First, there was a vast difference betweene Faith and Bap∣tisme; Iohn preached before the

suffering, death, and resurrection of Christ: And the Faith and Bap∣tisine Christ commanded his Disci∣ples to preach after his Resurrecti∣on, Luke 24. 46, 47.

Secondly, Iohn the Baptist preach∣ed the Baptisme of repentance▪ saying, that they should beleeve on him that was to come after him, Acts 19. 3, 4. Whom Christ himselfe declareth to his Apostles, being come in the flesh that he must goe up to Ierusalem, fall into the hands of sinners, bee killed, and the third day rise againe, but th•• Disciples understood it not, though it were declared to them, and they were afraid to aske him, Mark. 9. 31, 32. Much more John understood not, that Christ should dye, and rise a∣gaine from the dead.

[ 1] First, because it was not revea∣led to him, though John sent two of his Disciples to demand of him,Whether it were he that should come, or shall we looke for another? Christ an∣swereth, Goe tell John, the blind see

he deafe heare, the dead are raised, and the poore the Gospell is preached, and lessed is he that is not offended in me,Math. 11, 2, 3, 4, 5, 6.

[ 2] Secondly, Christ saith of John: This was that Elias that was to come, ••hat should prepare the way before him,Mal. 3. 1.

[ 3] Thirdly, Hee was the greatest Prophet borne amongst women:for he saw him come in the flesh, and said to two Disciples, Behold that Lamb ••f God which taketh away the sinnes of he world, John 1. 29. Yet hee that is he least member in the kingdom of heaven is greater then John: because after the death and resurrection of Christ, they could preach and de∣clarethat great myst••ry of godtinesse, 1 Tim. 3. 16. that Iohn the Baptistnever knew.

But the Apostles after the resur∣rection of Christ, he having opened their understanding, that they might understand the Scriptures, said un∣to them, That it behoveth, Christ to

suffer, and rise againe the third day, that repentance and remission of sinnes should bee preached in his name, a∣mongst all Nations, beginning at Ieru∣salem: and yee are witnesses of these things, Luke 24. 46, 47, 48.

Again, Iohn the Baptists baptisme, was the Baptisme of water onely but had no promise of the holy Spi∣rit annexed, as himselfe confesseth,Math. 3. 11. I indeed baptize you with water to repentance: But he that commeth after mee is mightier then I▪ he shall Baptize you with the holy Spi∣rit and with fire.

[ 2] Secondly, The holy Spirit wa•• not to bee given in his full measure untill Christ was glorified. Iohn 7. 39 compared with Acts 2. 33.

But to the Faith and Baptisme the Apostles preached after the death, and resurrection, and ascen∣tion of Christ into glory, there was a promise of giving the gifts of the ho∣ly Spirit, Acts 2. 38. Repent, and b•• Baptized, every one of you in the nam••

of Iesus for the remission of sinnes: and yee shall receive the gift of the Holy Spirit: as the Prophet Ioel fore∣told, Ioel 2. 28. and the twelve at Ephesus received, Acts 19. 6.

I affirme, that the twelve at E∣••hesus, that had beene Baptized by Iohn, or his Disciples Ministry, were re-baptized by Paul, or them that were with him in the time of his Ministery; for these ensuing Rea∣sons.

First, In respect of the different dispensations. The Faith and Bap∣tisme that these twelve had received from Iohn, or his Disciples Ministe∣rie, though it was a saving Faith all the dayes of Iohn and his Di∣sciples Ministry, yet it was not a saving Faith after the death, and resurrection, and ascention of Christ into glory, in the time of Pauls Mi∣nistery: For Iohn and his Disciples preached the Baptisme of Repentance; saying, that they should beleeve on

him that was to come after him▪ that was in Jesus Christ, that was to bee crucified. But Paul and Time∣theus preached, that Jesus indeed is come, and crucified, dead, and risen, through whom all that beleeve shall have remission of sinnes, Acts 13. 38, 39. 1 Cor. 15. 3, 4.

Secondly, Because this Faith that they had received from Iohn, or his Disciples, in the time of Pauls Ministery would not save them: Because they denyed the Resurre∣ction of Christ from the dead: Looking onely for him to come, and to be crucified; and were ig∣norant that he was crucified, dead, and risen: And then according to the doctrine of the Holy Spirit, by the mouth of Paul, 1 Cor. 15. 14. If Christ be not risen, our Faith is vaine, and our Preaching is vaine.

Thirdly, If the Faith and Bap∣••isme of Iohn, that declared that there was a Jesus to come to

bee Crucified; and the Faith and Baptimse of Paul that decla∣reth that Christ dyed for our sins, according to the Scriptures, and rose againe the third day according to the Scripture, 1 Cor. 15. 3, 4. Be all one for substance (as some of the Learned amongst us affirme) then are wee found false witnes∣ses of God, because wee have testified of God; that he hath raised up his Sonne Iesus Christ, whom he ••aised not up if the Faith and Bap∣••isme of Iohn be in force at his day, •• Cor. 15. 15.

Fourthly, If the Faith and Bap∣••isme of Iohn be in force under the time of Pauls Ministery, Acts 9. 3, ••. Then was the preaching of Paul vaine, and the faith of all that recei∣ved his Gospell, (to wit, That Christ dyed for our sinnes, according to the Scriptures, and rose againe the third day, 1 Cor. 15. 3, 4.) vaine, and ••hat they were yet in their sinnes, 1 Cor.

15. 16. 17. Neither were the gifts o•• the Spirit then given: For they wer•• not to be shed forth until Christ wa•• risen and ascended up into glor•• Acts 2. 33. which is blaspemous to imagine, or to divulge and declare abroad.

For these Reasons, I conceiv•• there was a nullity of the Faith an•• Baptisme of John, which was to continue but till the death and resur rection of Christ: And the twelve in Asia were re-baptized into th•• Faith of a crucified, dead, and ri∣sen Jesus, whom God exalted to b•• the Christ. And Paul layd his hand on them, and they received the hol•• Spirit, Acts 19. 5. 6.

May it not rather bee, that with Apollos, they were more fully instru∣cted what it was to bee Baptized in∣to the name of the Lord Jesus.

Nay; Because there was as vast a difference, according to the distin∣••••ion I formerly layd downe, be∣••weene

the Faith and Baptisme of ••ohn and his Disciples before the eath of Christ, and the Faith and ••aptisme of Paul; and ••he residue of the Apostles after the death and resurrection of Christ: As now is ••etwixt the Jewes at this day: and ••s that truely beleeve in Jesus the Christ, 1 Joh. 5. 1. Whosoever belee∣veth that Jesus is the Christ is born of God. For the Jewes at this day be∣••eeve (as John and his Disciples then taught, That they should beleeve on him that should come, Acts 19. 4.) e∣ven in that Messiiah whom they wait ••or. And we beleeve (as Peter and Paul then taught) That Christ in∣deed is come, and crucified, dead, and risen, and exalted to bee the Christ, Acts 2. 36 Ephes. 1. 20, 21, 22, 23.

So that, if the Jewish Faith be not a saving Faith at this day; Seeing they looke for a Messiah to come: when indeed hee is already come, and crucified, dead, risen and ascen∣ded

to glory; So that we wait now for a Saviour from heaven, Jesus that shall deliver us from the wrath t•• come, 1 Thess. 1. 10. Neither coul•• the Faith of those twelve Disciples Paul found at Ephesus bee a saving Faith in the time of his Ministery because Christ was come (though they were ignorant of it, being a that time in Asia) and had finished all those things that were written of him in the Law of Moses, the Pro∣phets, and the Psalmes, Luke 24. 44. But as neither the twelve Disciples of Christ could not understand that all things were fulfilled of him: untill hee had opened their under∣standings, that they might under∣stand the Scriptures: And then they rightly understood the end of his suffering, death, and resurrection: namely, That repentance, and remissi∣on of sinnes, should bee preached in his name among all Nations, beginning at Ierusalem, Luke 24. 45, 46, 47, &c.

So neither could these twelve Paul found at Ephesus know it; because, they had not heard, whether there were any holy Spirit, yea, or nay; and so were ignorant of the death, and re∣surrection of Christ, untill the Lord was pleased by his good Spirit to open their understanding, by the ministery of Paul; therefore it is written, When they heard it, they were baptized in the name of the Lord Je∣sus, Act. 19. 5.

Was there any necessity that they should be Re-baptized; would not a more perfect instruction have served?

Nay: Because those twelve were departed into Asia, after they had received the Faith and Baptisme of John, and were ignorant whether there were any holy Spirit yea or nay, Acts 19. 2. Because Johns Faith and Baptisme (as I have formerly shewed) had no promise of giving the gifts of the holy Spirit, Mat. 3.

11. If they therefore should con∣tinue in the Faith and Baptisme they had received from John, they had no promise that waiting they should receive the gift of the holy Spirit. But to the Faith and Bap∣tisme that Peter and the residue of the Apostles preached, there was a promise of giving the gifts of the holy Spirit, Acts 2. 38. And when these twelve which had been bap∣tized by John, or his Disciples, heard it, they submitted them selves, and were baptized in the name of the Lord Jesus; (viz. into that profession of Faith Paul preached, 1 Cor. 15. 3, 4.) And when Paul had laid his hands on them, the holy Spirit came upon them, and they spake with new tongues, and prophesied; and the men were about twelve, Acts 19. 5, 6. Such an instance likewise wee have in Samaria; Philip preaching the things concerning the Kingdome of God, and the name of Jesus

Christ, and they were baptized both men and women, Act. 8. 12. When the Apostles which were at Hierusalem heard it, they sent Peter and John unto them: And when they were come down, they prayed, that they might re∣ceive the holy Spirit: (For as yet hee was fallen upon none of them, onely they were baptized in the name of the Lord Jesus) Then they laid their hands on them, and they received the holy Spi∣rit, Acts 8. 14, 15, 16, 17. So that by the examination of these texts of holy Scripture, it appeareth to me, that these twelve that were former∣ly baptized by Iohn, and then af∣terwards by Paul were baptized in the name of the Lord Jesus; and then the Lord according to his owne free promise, Acts 2. 38. gave them the gifts of his holy Spirit, by his ordinance of Imposition of hands; that the earth might bee filled with his glory, and his Church replenished with gifts meet

for the ministery, Ephes. 4. 11, 12.

But was Andrew and the other Disciple Iohn baptized, Re-bap∣tized by the Disciples of Jesus the Christ?

Nay: Because that Faith which Iohn preached and baptized into, and the Faith and Baptisme that Je∣sus and his Disciples preached be∣fore his sufferings, death and resur∣rection, was all one in substance, and to one peculiar people, the Jew∣ish Nation. Mat. 3. 2. Iohn preach∣ed, Repent, for the kingdome of heaven is at hand. So did Jesus, Mat. 4. 17. Repent, for the kingdome of heaven is at hand. So Christ commanded the twelve, As yee goe, preach, saying, The kingdome of heaven is at hand, Mat. 10. 7. Likewise the seventy, The kingdome of heaven is come nigh unto you, Luke 10. 9. Peter and all the Disciples were ignorant of the death and resurrection of Christ, untill he was risen from the dead, Mar. 9. 31,

32. compared with Luk. 24. 6, 7, 8. They wait for the fulfilling of the promises as well as Iohns Disciples, Luke 24. 19, 20, 21, 22.

But were the twelve Disciples of Christ, and the seventy, Luk. 10. that had accompanied with him from the time of Iohns Baptisme untill the time of Christs ascension into glory, that had been baptized, were they also Re-baptized af∣ter the death and resurrection of Christ?

The Answer is, Nay: Because they had the promise of the holy Spirit to be given them, without any more baptizing with water. Acts 1. 5. Iohn truly baptized with water, but yee shall be baptized with the holy Spirit not many dayes hence. And the Lord made good his word of promise, they were filled with the holy Spirit, when the dayes of Pen∣tecost were fully come, Acts 2. 2, 3, 4, 5. Thus I have answered the Ob∣jections.

Because, If two Disciples of Christ agree together in earth, touching any thing that they shall ask, they have promise it shall bee done for them of his Father in hea∣ven, Mat. 18. 19. But there is no promise to any people in faith and order, but a people agreed: Reas. 1. Because two cannot walk together unlesse they be agreed, Amos 3. 3. nei∣ther can the heart of two beleevers truly consent to pray together, un∣lesse they bee agreed touching the things they will ask of the Father of glory. Reas. 2. Difference of o∣pinion causeth difference of affecti∣on, and is an occasion of many deare and precious soules to with∣draw communion; as is to be seen in Barnabas and Paul, dissenting a∣bout the choyce of a companion, the contention grew so hot, that they separated the one from the other, Acts 15. 37, 38, 39, 40.

Two or three Disciples of

Christ, gathered together in his name, (that is, by his power, au∣thority, and royall Commission) where-soever, (whether in the mountaine, or in the desert, or in ship, or in the dungeon) there will Christ be in the midst of them, to heare and grant their petitions, or deliver them out of trouble; as he did Peter out of the prison, at the intercession of the Church, Act. 12.

To all such as walk in this Go∣spel faith and order, the Lord Je∣sus hath promised a greater mani∣festation of his presence, and Spi∣rit, Joh. 14. 26. And John in the Island of Pathmos ••ound it, Revel. 1. 9, 10. Yea, and to all them that love him and keep his commande∣ments, the Father and the Sonne hath promised to owne their poor hearts to be his Temple and Palace, where hee will abide and dwell; Joh. 14. 23.

Lastly, All such as are congre∣gated

in Gospel faith and order, have a promise from King Jesus, of Royall Protection in their greatest dangers, Heb. 13. 5, 6. So that with the Prophet Habacuck they can glo∣ry in Christ, in their greatest ex∣tremities, Hab. 3. 17, 18. Though the vine doe not yeeld her fruit, and the fatnesse of the olive faile, and the herd perish from the stall; yet will I joy in the Lord, and rejoyce in the God of my salvation.

But is there any hope to see the Nation of England reformed accor∣ding to the Primitive pattern, foun∣ded upon the word of the eternall Truth? Ephes. 2. 20.

Yea. First, Because there was ne∣ver a more exact Covenant taken in no Realme, or Nation, since the dayes of zealous Josiah, 2 Chron. 34. 31. and Nehemiah, Nehem. 10. 29. than is in these our dayes, to see a through Reformation in England and Ireland, according to the word

of God; and to extirpate Popery, Prelacy, Superstition, Schisme, He∣••esie, in Doctrine, Worship, and Discipline; that the Lord should be one, and his Name one, in the ••hree Kingdomes. So that we are ••ot to leave so much as an hoofe behind us of any Superstition, or Romish relique, or any humane Tradition, in Gods worship, to be ••etained; though it have remained ••nder the venerable garbe of An∣••iquity, Universality, and Unity, ••he three great pillars of the Ro∣man Hierarchy.

Secondly, Because there are in ••he Synod some learned, pious, ten∣••er, conscientious men, that in the ••ayes of the cruell and ambitious Prelates (like the Priest and Levites, 〈◊〉〈◊〉 the dayes of idolatrous Jerobo∣••m, that served the Devils and the Calves hee made, 2 Chron. 11. 13, 14, ••5.) left all their maintenance, and went and lived in a strange land,

to enjoy the liberties of a good conscience, and worship the Lord Jesus according to the light they had received; that are at this day truly sensible, what a burden th•• Penall Statutes have beene in ou•• Land, in former times, to tende•• consciences, that desire (without a∣ny sinister ends) to see a Reforma∣tion according to Gods word▪ therefore will never consent t•• have such a Penall Law enacted (as the Prelates of England onc•• obtained by fraud and policy, in the dayes of Richard the Second to kill the English Subjects, that would declare the whole truth o•• God, so farre as it was revealed to them, and keep a good conscienc•• toward God and man: which oc∣casioned the death of some of th•• Nobility, Gentry, and Ministery in the Nation; with many other of inferiour rank.

Thirdly, There are in the hig••••

and honourable Court of Parlia∣ment, some such conscientious ten∣der-hearted men, that in the Pre∣••ates dayes left, if not sold, their ••ossessions, to goe into a desolate ••ildernesse, to worship the Lord ••esus in spirit and truth, according ••o the light God revealed unto ••hem; and many other were fol∣••owing after, that are truly sensi∣••le, that it hath ever been a plot of the Bishops and Priests to labour ••o enthrall the English Nobility, and Commons in Parliament, to ••••ake Lawes to kill and imprison ••he conscientious in the Land, that ••oe desire to worship the Father of our Lord Jesus Christ in spirit and ••ruth, according to his revealed will in his owne word, under the spe∣••ious pretences of unity, and uni∣formity in the worship of God: as ••he Statutes of K. Henry 8. K. Ed∣ward 6. Q. Mary, and Q. Elizabeth, ••eclare.

Fourthly, It is obvious to every well-affected Subject in the English Nation, that when our Brethren that noble, ancient, warlike Nation the Scots, contended for a Reforma∣tion according to the light they ha•• received, and casting off Rome proud Papall and Prelaticall Go∣vernment, with all their devise•• formes of Worship, they must hav•• dyed; the English Prelates had s•• farre incensed his Majesty against them, and raised large summes o•• money toward the levying of a•• Army, to kill and destroy them had not the Lord by his special•• providence prevented it.

Fifthly, When the Lord opened the eyes of our deare and thric•• noble Patriots of our Countrey assembled in Parliament, to make a solemne Protestation, to oppos•• all Popery and Popish innovati∣ons, and to extirpate Episcopacy root and branch, as a Plant th••

heavenly Father never planted; Then evill counsell prevailed with the King to withdraw from his Par∣liament, and under the pretence of a Guard to protect his Person, to make warre against his Parliament, that they should dye: But our faith∣full Nobles, and true hearted Com∣mons in England reply, Shall our Ionathans dye? who have in part freed our consciences from Roman Traditions, and ancient corrupt Fe∣stivals, and covenanted with us for a pure Reformation agreeable to the word of our good God, and have preserved our estates and li∣berties from an Arbitrary Govern∣ment; shall they dye which have wrought such a deliverance in the Land? they shall not dye: we will bleed our selves before an haire shall fall from their heads, if either wee with our persons, prayers, counsells, states, or swords can prevent it. And hath the Lord

given such a blessing to our endea∣vours, that God hath made the righ∣teous of the Land, (next to the Lord) a wall of defence to the Parliament; shall it ever therefore enter into the heart of loyall and tender-hearted Cove∣nantors to have such hard thoughts; that the Parliament will ever con∣sent to burden us any longer with unjust Penall Statutes, who have thought nothing too deare for them, but have jeopardized lives and live∣lyhods for their preservations. E∣specially, they being sensible what a burden such penall Lawes have been to tender Consciences, and what an hinderance they are for propagating truth.

Sixtly, All the faithfull in the Parliament know but in part; and the more they tast of the honey of Gods eternall truth, the more their eyes are enlightened to see, they have not as yet attained to a full

Reformation. And if now they should build but upon the least hay and stubble, they should not onely suffer losse; but lay a foundation of a new rent in the Ages and gene∣rations to come: yea, and looke what unjust Penall Statutes they impose now; may perhaps fall as heavy upon their Posterity, as some∣time did upon that famous Lord Cobham, that gave his consent to the Statute of Lolordi, and afterward was put to death for a Lolord.

Seventhly, The Lord hath added such a blessing to the pious endea∣vours of the Parliament, that they have discovered many things to be ••ruth; that the Learned Prelates in former times adjudged to be He∣resies: As the parity of the Mini∣stery. Superstitious formes of de∣vised Worship, called Divine. Su∣perstitious Festivals, formerly e∣steemed holy Feasts, now taken a∣way, that men may follow their ho∣nest

labour six daies, and Sanctifi•• a Seventh, as a day of holy re•••• to the Lord; being now the first day of every weeke; as the holy Scripture hath left us a rule of practise to observe and doe, Act 20. 7. And hee which hath begu•• this great and happy Worke of Re∣formation by this Parliament: we are confident, will never leave them untill hee hath made them instru∣ments, either to perfect it; or a•• least, to give to all his faithfull Da∣niels, libertie of Conscience, to wor∣ship the Lord in Spirit and truth according to his will revealed against whom they can object no∣thing, unlesse it bee in the matte•• that concerne the spirituall wor∣ship of their God; Seeing the•• have learned to give Caesar his due Tribute, Custome, Feare, Honour; Yea and lay downe their lives, rathe•• then just and lawfull Magistrate should not be maintained among

us, and obeyed in all their just, Le∣gall, and Civill commandements. Knownig, they carry not the Sword for nought, but for the punish∣ment of them that doe evill, and for the praise, and defence of them that doe well.

Lastly, the wrondrous power of the Spirit of grace, in enlightning darke mindes with the knowledge of his Truth; and scattering the knowledge of it, all the Kingdome over, in Cities, Countreyes, and Campe, and causing men of singu∣lar parts of learning to bring their gifts toward the building up of Zi∣on; and powring out of his Spirit (as Ioel the Prophet foretold, Ioel 2. 28.) upon all sorts of people, both young, and old; rich, and poore; which is to mee a plaine demonstration, that the Lord will never leave us, untill he hath made his new Jerusalem, the praise of the whole earth, and prepared the

Spouse, the Lambes wife; Yea, and advanced Jesus the Christ once againe upon the Throne, to be the Head, King, Priest, and Prophet of his Church, according to the an∣cient Prophesie of David, Psal. 2. 6.

Yet have I set my King upon my holy hill of Zion.

Gloria soli Deo.

FINIS.

Notes

• Object.
• Answ.
• Object.
• Answ.
• Answ. 2.
• Reas. 1.
• Reas. 2.
• Reas. 3.
• Reas. 4,
• 〈◊〉〈◊〉
• 〈…〉〈…〉
• Object. 2.
• Answ.
• Object. 3.
• Answ.
• Object. 4.
• Answ.
• Reas. 7.
• Reas. 8.
• Reas. 9.
• Reas. 10.
• Quest.
• Answ.
• Reas. 2.
• Reas. 5.
• Reas. 6.
• Reas. 7.