Truth and innocency, prevailing against error and insolency

Truth and Innocency, Prevailing against Error and Insolency.

SIR,

I Am come to the Examination and Tryal of that which you call Truths Conflict with Er∣ror, and find it to be no other, but Error and Insolency, striving against Truth and Innocency, as will appear to the impartial Reader, when he compares your (pretended) Answer with my former Book; but indeed as for an Answer to my Book it is none (as I before have said) for the greatest part of it is but a writing over again what you have formerly written, and is already answered, and therefore I shall be brief in the Answer, because Tautolligies suit not with my spirit.

Answ. And first I take notice that you see your self at a loss by granting that Christ's Baptism was by plunging in water, because I have said, That if Christ's Baptism were by Dipping or Plunging, and he left us an Example that we should follow his steps, then we ought also to be dipped or plunged: but you say, I read the Sen∣tence in your parenthesis amiss; may you not be ashamed so to say, seeing it is plain to be read in your Book: your words are these▪

Christ only was plunged with the Spirit (receiving it without mea∣sure) so was his water Baptism: these are your very words, with your parenthesis, pag. 3. lin. 2. and so I leave him that reads to judge whether you do not confess that Christ's water Baptism was the same with the Baptism of the Spirit, which you say was by plung∣ing.

Object. And whereas you say, That Christ went up into the moun∣tain, and yet not covered in the earth, and so he went into the water, and (yet) not covered with it.

Answ. To which I Answer, and say, That it is not said that Christ was Baptized in the Mountain; but it is said that he was Baptized in the Water: and so it was said of Philip and the Eunuch: But it will he granted that Christ might go many times into the water, and yet not be covered in it; but it cannot be imagined, that John could dip, or plunge, or over-whelm, or sink (as the word Baptizo will render it) Christ into the water, and yet Christ not covered in wa∣ter. And besides all this, the proper signification of Baptism is a Bu∣rial, and Resurrection, as I before have shewed; yet notwithstan∣ding I shall give a few Reasons here, to prove, that Baptism is dip∣ping, or plunging: And the first Reason is,

Reas. 1. Because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendereth no other thing (as a proper derivation) but mergo, or immergo; which is, to dip, to plunge, to overwhelm, to thrust into the water, or to sink; and such like words as these, which sheweth, that the person Baptized is to be covered in water.

Reas. 2. Secondly, Christ was so baptized, namely plunged, as you have affirmed in your former Book, and we are to follow his ex∣amples, therefore are to be covered (as Christ was) in Baptism.

Reas. 3. And Thirdly, it signifieth a Burial, as saith the Apostle Paul (Rom. 2.4. Col. 2.12.) and a man cannot be said to be buried unless he be covered with earth, or the like.

Object. And this brings me to the Answer of your Objection, p. 7. where you say, That Christ was buried in a rock, and had no earth to cover him, and therefore it cannot be proved (say you) that per∣sons baptized, must be covered in the water.

Answ. To which I Answer and say, That Christ was covered is clear, for his body was put into a new Sepulcher, and a stone rowled against the door, or mouth of the Sepulcher; for in that age it was usual to bury the dead in Sepulchers, which are as our Graves; and that his body was covered, is evident; because when Mary came

early in the morning to the Sepulcher, although the stone was rowled away from the mouth, yet she was fain to stoop down to look into it, to see whether she could see Jesus; implying, that the earth co∣vered him out of her sight: but I need not trouble my self to prove that which is so clear; for the Scripture saith (although I suppose you had forgot it) That as Jonah was three dayes and three nights in the Whales belly, so shall the Son of man be three dayes and three nights in the heart of the earth, Matth. 12.40. So then as Jonah was covered in the Whales belly, so was the Son of man covered in the heart of the earth; from whence you may see, that the Sepulcher which you speak of, was not wood, but earth; and so Christ was buried and covered in the heart of the earth: So then Persons bap∣tized must be covered in water, or otherwise no signification of buri∣al in Baptism. And so I pass to the fourth Reason, to prove baptism to be dipping, or plunging into the water.

Reas. 4. Because Baptism is figuratively represented by much wa∣ter, and not by a little; which implyeth the person baptized ought to be dipped or plunged, so as to be covered in water, as the waters of Noah: And John abiding in Canaan Baptizing, because there was much water, saith the Text; to which you adde these two Ob∣jections.

Object. 1. First, That if the waters of Noah was baptism, then the ungodly World was Baptized; for plunged, and covered they were, and perished, and so the perishing Creatures were Bap∣tized.

Answ. To which I Answer and say, The text doth not say that Noahs water was Baptism, but a figure of Baptism. Secondly, It is not denyed that the same water that is said to save the eight Souls which were in the Ark, was the same that drowned them which was out of the Ark: which sheweth, that the water in Baptism must not be small (for that is said to be a figure of Baptism) but sufficient to cover the Persons baptized: That which we may learn from these sayings is this, (and so I pass) That as the waters saved those in the Ark, and drowned them that were out of the Ark; even so Baptism (being figuratively represented in it) saveth, and cleaneth (instru∣mentally) all those that have Faith, and so be in Christ, the Ark of safety; and also destroyeth all that attempt it, which beleeve not, or are not in Christ by Faith; and so the Ordinances of Christ to one, are the savour of life unto life; and to the other, the savour of death unto death: therefore take this word of Caution, Take heel

how, and to whom, you administer Baptism; let them first appear to you that they are in the Ark; which is to say, let the persons Baptized, first make it appear to you, by some visible demonstration, that they have Faith in Christ, otherwise you see that you take a di∣rect way to ruinate them; therefore I say, take heed: And so I pass to the next thing, which is,

Object. John did abide at Canaan to baptize, because there was much water there: But say you, The much water is not to be under∣stood deep water, but broad and shallow, so that an Infant could not be covered in it: and that John did abide there, because his Dis∣ciples might see him administer that Ordinance better than under the shadowing Banks of Jordan: And this is the Reason, saith my An∣tagonist, That John did abide at Canaan, not that the waters were convenient; that is to say, deep to cover the Person baptized, but because there was a convenient prospect whereby his Disciples might see the manner of this administring of the Ordinance.

Answ. To which I Answer and say, That this kind of reasoning seems to me to be strange perverting of the Scripture: for the Scrip∣ture saith, That John abode at Canaan to baptize, because there was much water; or it may be read, abundance of water, or deep water, from the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: But you say, That the reason why he tarried there to baptize, was, because there was a convenient prospect, that his Disciples might see him baptize: clear contrary to what the Scrip∣ture saith. And if that were the Reason (as you say) then he might have taken a Pitcher of Water into the Mountain (if sprinkling would have served the turn; for a Pitcher of water would have bap∣tized very many with your kind of Baptism) and the Mountain had been a better prospect than the Valley.

Secondly, Canaan is the same water (viz. the River) Jordan, and takes its Name Canaan from the Name of the Village Canaan that stood by the River of Jordan, as you may see if you look into the Map of that Country: And so it is now, that one and the same Ri∣ver bears many Names, by reason of the adjacent Villages and Towns that stand by the side of it, and the River called by the same Name: This being considered, the River or Water of Canaan was not shallow, but deep; for the swelling Waves of Jordan were great, and this is the same River as before-said.

Again, Thirdly, it is clear, that John Baptized Men and Women there; which should be read (if it were truly translated) that John dipped Men and Women there; and if so, you and your Authors

must be false, which say, it was not deep enough to dip an Infant; and so I leave this Objection, and the Reasons to prove Baptism to be Dipping, although I might adde many more: The Reasons in short you see are these:

First, Because the word Baptism, being truly translated, is to dip properly, and such like words as before-mentioned.

Secondly, Because Christ was dipped or plunged, and we engaged to follow his example.

Thirdly, Baptism signifies Christs Burial, and he was covered in the heart of the earth.

Fourthly, and Lastly, the Scripture saith, That John did tarry and Baptize at Canaan, because there was much water: signifying to us, that much water is requisite in Baptism, whereby the person bap∣tized may be conveniently dipped or plunged, so as to be covered in the water. And so I come to the Second Thing, which is,

The Discourse of the Subject which is to be Baptized, whether Beleeving Men and Women, or Infants?

To which I say, The Scripture will resolve the Doubt, if we well examine them, who are the Subjects to be Baptized; and therefore I shall at present lay down these Two Positions, and give you Scrip∣ture Reasons to prove them.

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

And first to the First, to prove that such as are Disciples, namely. Beleevers, may, and ought to be Baptized: And the first Reason is,

Reason 1. Because the great Law-giver, Christ Jesus, hath taught us (in his last Will and Testament) to make Disciples, and Baptize them that are so made, as in Matth. 28.18, 19. Go teach all Nations, and baptize them: or as the Original rendereth it from these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Go Disci∣plize (or make Disciples in) all Nations, and baptize THEM: &c. From whence we may (cleerly) see, that it was the Mind and Will of Christ, that they only should be Baptized that were first taught, and made Disciples; and that Infants are not here (in the

least) included, is plain, because they are not capable to be taught; but those that were commanded there to be baptized, were capable of being taught, therefore could not be Infants. Secondly, Infants are not capable to bear the name Disciple, because Christ saith in Luke 14.26, 27. That whosoever denieth not himself, and takes up his Cross and followeth him, cannot be his Disciple: So then Infants be∣ing not capable so to do, cannot be Christs Disciples; but such as are to be baptized, must first be taught and made Disciples, and then bap∣tized, as is to be understood in the word baptize THEM; that is, such as before have been taught and made Disciples: from whence you may see, that Disciples (viz. beleeving Men and Women) may, and ought to be baptized, it being the last Will and Testament of the great Law-giver, who also saith, That he that beleeveth, and is baptized, shall be saved, Mark 16.15, 16. And so I come to the Se∣cond Reason: which is,

Reas. 2. Because Disciples (viz. Beleevers) were the Subjects that Christ and the Apostles baptized, and we are to follow their steps: and now to prove that Christ and the Apostles did baptize such, read John 4.1. When the Lord knew that the Pharisees had heard that Jesus MADE, and baptized more Disciples than John, though Jesus baptized not but his Disciples: from whence we may see that Jesus MADE Disciples before he did baptize them; and also we see it was the Apostles and Disciples practise so to do, as Acts. 8.12. its said, That when the Samaritans did beleeve, they were baptized, Men and Women; but no mention at all of Children: so then Be∣leevers are the subjects who are to be baptized.

Reas. 3. Thirdly, Beleevers are the subjects, because none are ac∣counted as Members in the New Covenant (so as to have right to Gospel administrations) but such as know the Lord, viz. beleeve in his Name; for so saith the Scripture, Heb. 8. For this is the Cove∣nant that I make, After those dayes (saith the Lord) they shall not teach every one his neighbor, and every man his brother, saying, Know the Lord, for they shall know me from the least, even to the greatest: From whence we see, that the least Member in the Gospel-Covenant must know the Lord; but Children of seven or eight dayes old know him not, and therefore have not right to Gospel-administrations, only beleevers that know God, for they shall all know him from the least to the greatest, as saith the text: And so I pass to the Fourth Reason: which is,

Reas. 4. Because those that have right to be Baptized, may, and ought to eat the Lords Supper, the which is not meet for Children to do; for it is a Feast that Beleevers only have a right to partake of: but all baptized ones, even such as have right to the New Cove∣nant, have right to the Supper, and all other Covenant Priviledges; for so saith the Scripture, Acts 2.41, 42. Then they that gladly re∣ceived the Word, were baptized; and the same day was added to the Church about three thousand Souls, and they continued stedfast in the Apostles Doctrine, and Fellowship, and in breaking of Bread, and Prayer: From whence we see that no more were baptized but those that gladly received the Word, and they that were baptized con∣tinued in the Apostles Doctrine, in Fellowship, and in breaking of Bread (viz. the Lords Supper) and Prayer, therefore beleeving Men and Women (and not Children) are the right subjects of Baptism, and ought to be baptized, they having a Command enjoyning them thereunto: And so I pass to the Fifth Reason, to prove that Dis∣ciples (viz. beleeving Men and Woman) are the only fit subjects of Baptism: which is,

Reas. 5. Because Christ was baptized when he came to be of years of discretion (being about thirty years old, as you may read, Luk. 3.) and Christ was given to be a leader to his People, Isa. 55.4. Now if Christ were not baptized before he came to be of years of discretion, and he given to lead us an example, then we ought not also to be baptized till we be of years of discretion, and so follow his steps: The former of these is true, and the Consequence cannot (in truth) be denied: And so I pass to the Sixth Reason, to prove beleevers the only subjects of Baptism.

Reas. 6. Because Repentance, and Confession of sin, is required of Persons before Baptism be administred unto them; for such was the Baptism of John, when he was to prepare a People for the Lord, although the People which he baptized were the seed of Abraham, and so in the Old Covenant, yet they came to John and confessed their sins, and were baptized, and it was called the Baptism of Re∣pentance; and when they would have been baptized upon the ac∣count of being Abrahams seed, and Children of the Covenant, John did reprove them; saying, O generation of Vipers, who hath fore∣warned you to flee from the Wrath to come? Bring forth fruit wor∣thy of amendment of life, and do not begin to say ye have Abraham to your Father, for God is able of these stones to raise up Children unto Abraham; and now is the Ax laid to the root of the Trees, and

every Tree which bringeth not forth good fruit, is hewen down, &c. Peruse this diligently, and you may see that there was no admission unto Baptism without Repentance; and it is the very same Doctrine that Peter taught, Acts 2.38. Repent and be baptized every one of you for remission of sins, and ye shall receive the gift of the holy Spirit: Hence you see there was Repentance required of ever one that is Baptized; and this is acknowledged by the Old Catechism, and Book of Common Prayers: and hence it came to pass, that the old God-fathers and God-mothers (as we were wont to call them) did confess our sins for us, it being a wicked deceiving invention of Pope Ignatius, whereby thousands of poor souls were deceived, the Pope invented it, and the Priest readily received it, and it being a cu∣stome, the people loved to have it so: the Priest was to ask the child, Whether it would forsake the Devil, and all his works? and the God-father (or Surety) was to Answer in the behalf of the Child, as though the Priest were a Juglor, and had jugled the mans voice in∣to the Child; saying, This is our (or my) desire: and then ask if it would be Baptized? And the Answer was returned again (as it were in the person of the Child) that it was its desire; when it was far from desiring any such thing; and so far were the Sureties (them∣selves) from forsaking the Devil and all his works, and from being Beleevers, that some were Drunkards, some Swearers, and some Whore-mongers; and yet did dare, by the means of the Pope his Clergy, to tell God (who is the searcher of all hearts) that they did beleeve, and forsake the Devil and all his works, and yet were led cap∣tive by him at his Will. Consider, O ye blind Priests, how you de∣ceived the people, and made them beleeve they did well, and worshipt God, when they told lyes in the face of the Congregation, and so did worship the Devil: Did you ever read of such a practise in the Pri∣mitive time? No surely: Gods Soul abhors you. But courteous Reader, hence thou mayest see, that the Pope and the Priest did con∣fess by their practise, that the person baptized must confess his sins himself, or some other for him; which sheweth also, That the Per∣son baptized was first to confess his sin, and promise amendment of life, and so must be of mature years before baptized. And now the greatest part of people being ashamed of Pope Ignatius vanity, (I know not what they will do if they understood what they learned in their old Catechism) but in very deed and truth, I am ready to beleeve (and that not without ground, the more is the pity) that men are so implicit in their Faith, as to beleeve and practise such

things in the worship and service of God (because it is in custom amongst men) as they are not able to give an account of either to God or man, nor satisfie their own Conscience (if they would but suffer themselves to be brought to a tryal) but go on like a blind Horse in a Mill, that hath his circuit limitted and cast up for him to go in: And is not this a miserable delusion of the Devil whereby he hath blinded the eyes (of the understandings) of them which be∣leeve not, to think if they take their practises from such and such wise learned men, that they shall do well enough, not minding what the Lord hath said (which shall stand sure to a thousand generati∣ons) That he will destroy the wisdom of the wise, and bring to nought the understanding of the prudent: and yet these foolish men will be so wise for their bodies, that if they take but a small piece of silver of either of these wise men, they will turn it over and over again to see whether it be silver or counterfeit coyn; but as for their Souls they run a hazard, leaving the tryal of it until the last day: and then when Christ saith, Who hath required these things at your hands, being not able to give an account, they stand speechless, and so receive the sentence, Take ye that unprofitable Servant, and bind him hand and foot, and cast him into utter darkness, and there his Portion will be weeping, and wailing, and gnashing of teeth. And thus I come to the Seventh Reason, to prove Beleeving Men and Women to be the only fit subjects of Baptism: which is,

Reas. 7. Because Faith is required of all such as appear before God in any Gospel-Ordinance, or administration; because the Gospel-administrations are the administrations of the Spirit, and so require a spiritual faithful seed to participate thereof, contrary to the admi∣nistrations of the Law, which were carnal Ordinances; for the Law was not of Faith, but the man which did it, should live in it: but the Gospel is Faith, and that which requires Faith in all that come to God through it; for as saith the Eunuch, See here is water, what hindreth me to be baptized? (And Philips Answer was) If thou beleevest thou mayest, Acts 8.37. implying, that Faith was that which would give him admittance unto it; or the want of Faith would hinder him; for he that cometh to God, must beleeve that he is a rewarder of all them which diligently seek him: And indeed we may see, that through Faith it is, that we stand in the Grace of God and new Covenant, Rom. 5.1, 2, 3. And so much briefly to the Se∣venth Reason, to prove beleeving Men and Women to be the only subjects fit for Baptism: And so I come to the 8. Reason: which is,

Reas. 8. Because Baptism represents the new Birth, and is a de∣monstration to the world, that the Person baptized is new born of Water and of the Spirit; and is significantly called, the washing in regeneration, and renewing the Holy Ghost, Titus 3.5. Which sheweth, that they only are to be baptized, which are new born, and thereby to represent to the world the work of God upon their Soul, that as they have their Hearts sprinckled from an evil Conscience; so they represent it by having their Bodies washed with pure water: not that the water it self (as barely considered water) is pure; no, but the Commands of God, and his Ordinances, are pure, inlightning the eyes; and so to the pure, all things are pure: and so the Water in Baptism may be called pure, it being a pure Ordinance and repre∣senting a pure work of God wrought in the Soul: And hence it came to pass that our blind Priests gave thanks to God when they had strewed, or sprinckled a little water on a Childs face, that the Child was regenerated and born again, as though Baptism conferred grace, which if so, doubtless Simon Magus also had not been in the gall of bitterness after Baptism, unless he (could, and) had fell from Grace: O you blind guides, what can you declare, a Person to be the Child of Wrath, and a Child of God (and an heir to heaven) in half an hours time, without seeing any visible demonstration of the Work of Grace wrought upon the Soul; and yet notwithstanding although you do give thanks to God that they are regenerated and born a∣gain, yet so soon as they be capable to be Preached to, you tell them if they will not Repent and Beleeve, and such like things, they shall be Damned; and yet deny any falling from Grace. What kind of strange confused Doctrine is this! What, half an hour a-go a Child of Wrath, but now (being sprinkled) it's Regenerated and born again, and an heir to heaven; and shortly in a damnable estate again, so that if it do not Repent, and the like, it must be damned! Oh strange Confusion! It makes me admire how the understanding of the wise comes to be so confounded, only God hath confounded the language of the builders of Babel; and hence it comes to pass that their language is so confounded: Take heed therefore of build∣ing of a way to Heaven of your own inventions. But to pass this Discourse, you may see that Baptism represents a new Birth, and therefore the persons baptized must first be new born, for that which is born of the flesh is flesh, and that which is born of the spirit is spiri∣tual: therefore beleevers which are born again, are the only fit sub∣jects of Baptism: And so I pass to the 9. Reason, to prove beleevers the only subjects sit for Baptism: which is,

Reas. 9. Because Baptism is a visible manifestation of a Covenant made between God and the Soul, whereby the Soul, visibly, puts off the old Man (viz. the lust of the Flesh) and puts on the new Man Christ Jesus in righteousness and true holiness, not to serve any longer according to the Will of the Flesh, but to God in newness of Spirit; and this is that the Apostle saith to the Galatians, Gal. 3.27. That as many as were baptized unto Christ, had put on Christ: which sheweth, That Baptism is a visible putting on the Lord Christ, which requireth Faith in the person baptized; for if a person should be baptized ten thousand times, and have not faith, he puts not on Christ, and so not a fit Subject for Baptism; for Baptism represents a Death and Burial of the old Man, and a rising to Life in the new Man; which cannot be represented by an Infants being sprinckled, but by a Beleevers being baptized: So then, for as much as Baptism is a visible demonstration of a Covenant made between God and the Soul, wherein the Soul promises to put on Christ, and walk in him; and God promising to give him his holy Spirit to assist him in his so walking: which shews, That the person thus Covenanting in Bap∣tism, must be a Beleever. And so I pass to the 10. and last Reason, that (at present) I shall represent unto you, to prove that Belee∣vers are the only fit Subjects of Baptism: which is,

Reas. 10. Because without Faith it is unprofitable for any to ap∣pear before God (in any Gospel Ordinance) for without Faith they cannot please him, in their so appearing before him, Heb. 11.6. For he that cometh (so) to God must beleeve that he is a rewarder of all them that diligently seek him: Hence the three thousand belee∣ving, and gladly received the Word, were baptized: The Samari∣tans beleeving, also were baptized: Simon beleeving was baptized, Act. 8. and the Eunuch also, with the Jaylors houshould: And with∣out Faith, (or profession of Faith at the least) none were admitted to Baptism, although that they were in the first Covenant, being A∣brahams seed, to whom was the Promise; yet they came not to Johns Baptism without confession of sins; and being instructed in the Messiah which was to come, as you may read, Mat. 3. and Luk. 3. at larg; and thus of old was the practise of the Ministers of the Gospel, to prepare a Temple for the Lord of sanctified stones built up a spiritual house, a peculiar people, to offer spiritual sacrifice to God, 1 Pet. 1.9. Which clearly proveth, That if the building of God in Gospel-times be a building through the Spirit, Eph. 2.19.12. then spiritual Beleeving Men and Women are the persons which

ought to be the subjects baptized; and being such fit matter, and so fitly joyned together, groweth to be a holy Temple for the Lord: for as the stones that Solomons Temple was built of, were hewn in Hieroms Country before they were brought to Jerusa∣lem, and compacted as a Temple for God (figuratively) to dwell in, even so now must the stones of the spiritual building be hewed and fitted before they be laid in that building: Hence our blessed Savi∣our commanded his Disciples to go preach the Gospel, so as to make Disciples by instructing of them, and then to baptize them, and such as did gladly receive the word were baptized, and so the Lord added to his Church daily such as should be saved: And this was the way of God of old, and is (the way) and will for ever be found to be the right way of Jesus Christ, who is the same yesterday, to day, and for ever; therefore be not carried away with the inventions of men, but walk as you have had Christ and the Apostles for an example, doing all things according to the Primitive (patern in the worship of God) and as many as walk according to that rule, peace shall be unto them, and mercy upon all the Israel of God: And so I leave this Subject, and come to handle the second Position; which is,

Position 2. That Infants (as such) are not fit Subjects of Baptism.

IN the Discourse of which, I shall Answer my Antagonist in his aleaged Texts of Scripture, with several more Objections of that nature (which is not aleaged in his Book) and now briefly to the Reasons, which sheweth, That Infants are not fit Subjects for to be Baptized: And so to the first Reason; which is,

Reas. 1. Because God hath no where in Scripture appointed In∣fants to be Baptized, either by Precept or by the Example of the A∣postles, whole steps we are to follow; and therefore it's an unlaw∣ful practise; for whosoever adds to the Word of the Lord, God will add the Plagues which are written: And the Prophet that shall pre∣sume to speak a word in the Name of the Lord, which he hath not com∣manded, the same Prophet must die, (Deut. 18.20. Revel. 22.18.) Therefore add thou not unto his word, lest he reprove thee, and thou be found a lyar, Prov. 30.6. But as for Gods wayes (as in the time of the Law) it was very plain, and perfect; as witness that Ordinance of Circumcision, there was the manner of Circumcision, and the Person which was to be Circumcised plainly discovered, as the fore∣skin

of the flesh, and the Children of Abraham; and the time when, even at eight dayes old: nay, his Servants and Slaves were to be Cir∣cumcised; and in a word, no uncircumcised person must abide in that Land, nor be accounted of Abrahams Family: which sheweth, That (in a spiritual sense) none can be accounted Abrahams seed, but such as are Circumcised in heart, (viz.) those that have the vayl of Ignorance and Unbelief taken away from off their hearts; which causeth the Apostle to say, That Abraham beleeved God, and it was accounted unto him for Righteousness: Know ye therefore (saith he) that they which are of Faith, the same are the Children of Abraham: So then Infants, not having the vail of Ignorance and Unbelief taken from off their hearts, cannot be accounted of Abrahams Family; for he received Circumcision as a Seal of the righteousness of that Faith which he received before Circumcision, that he might be the Fa∣ther of all them which do beleeve, Gal. 3.7. Rom. 4.11. So then Cir∣cumcision was a Seal of the Father-hood of the Faithful unto Abra∣ham, therefore the Faithful only are Abrahams seed, which cannot be Infants, because they have not Faith; and that they have not Faith, is clear, because the Apostle saith, That there is but one Faith, and that one Faith is wrought in the Soul by Hearing the Word Preached; the which Infants are not capable of, as will be gran∣ted by all men (as I think:) One word or two more about Abra∣hams Circumcision, (and so pass to the next Reason) which is, A∣braham received it as a seal of the righteousness of Faith; but none of his seed did receive it as a seal, neither could do, because they could not have the Father-hood of the Faithful sealed up unto them, it was only Abrahams prerogative; neither was it ever called a seal to any of Abrahams seed; and much more I might say: But I pass briefly to the second Reason, to prove Children not fit subjects to be Baptized; which is,

Reas. 2. Because all that are Baptized, may, and ought to receive the Lords Supper (unless they be scandalous in their Conversation after Baptism, and that hinder them) but Children may not receive the Lords Supper: Ergo,

Reas. 3. Thirdly, Because Children are not in Gospel-Covenant, because all that are in Gospel-Covenant need not to be taught to know the Lord, for they all know him from the greatest to the least; but children of seven or eight dayes old, knows not the Lord, and therefore are to be taught to know him before they be admitted into that Covenant: Again, All that are Members of that Covenant

have right to the Ordinances of that Covenant (as my Antagonist saith) but the Lords Supper is an Ordinance of the new Covenant, and yet Infants prohibited from that Ordinance, (as you say;) O wise Priest, where is your understanding got now? surely it is brought to nought, as God hath said, 1 Cor. 1.19, 20, 21, 22, 23, 24, 25, 26, 27, 28.

Reas. 4. Again, The Fourth Reason why Children may not be Baptized, and so brought into Christs House, or Vineyard; is, Be∣cause Infants are not capable to labour there, and Christ hath none but Laborers there, as you may read, Matth. 20.1, 2, 3, 4. And the Fifth Reason is,

Reas. 5. Because Infants are not capable to be taught; but such as are Baptized must be first taught; as Matth. 28.18, 19. Mark 16.15, 16. Neither did John, or Christ, or his Apostles, baptize any other but such as had been (before) taught; which if they did, I humbly crave my Antagonist, or any of his Brethren, to prove it: And if he, or they, do prove it, I do profess in the presence of Al∣mighty God (and men) to renounce my Judgment (in this particu∣lar) and be of the same Judgment with them, and walk in the same steps: And so to the Sixth and last Reason to prove, that Infants are not fit subjects to be baptized; is,

Reas. 6. Because they are not capable to confess their sins, nor to know God, nor to beleeve in his Name, nor to witness a new Birth, by shewing the fruits of Regeneration, the which qualifications must appear more or less in all that are fit subjects of Baptism, as I before have proved: And in a word, you (my Antagonist) nor any of your Brethren, were never yet able to prove such a practise warran∣table by the Word of God:

And so I pass to the Grounds and Reasons given by my Antago∣nist, and others, to prove, That Infants are fit subjects to be bap∣tized: which is, (say they)

Object. 1. If the Kingdom of Heaven do belong to Infants, then the Ordinances of the Kingdom doth belong unto them; but the King∣dom doth belong unto them; Therefore the Ordinances of the King∣dom doth belong to them.

Answ. To which I Answer and say, That if the Ordinances of the Kingdom do belong to them (as my Antagonist saith) then is he and the rest of his Brethren in a great evil, in denying them the Lords Supper; which is (as they say) an Ordinance of the King∣dom; and so they condemn themselves in the things which they know.

And as for the Kingdom of God, it is taken for several things in Scripture; it is compared to the preaching of the Gospel, as a draw-Net, as to Leven, to a Merchant, and to the Church (sometimes) though very seldom, and to Righteousness, and Joy in the holy Ghost; and it is compared to the state of Glory, or the state of Glory is called by the name of the kingdom of Heaven, or the king∣dom of God; and that Infants (as such) have right to everlasting life and glory by the righteousness of Christ, I never did deny; but yet notwithstanding that, they can be accounted of as Members of the Kingdom, in the other sense, that I deny; as first, They are not Members of the new Covenant, and so consequently of the Church; because, as I have already shewed, that none are Members therof, but such as know the Lord, from the least even unto the greatest, and so need no teaching to know the Lord; but Infants know not the Lord, and therefore are not of the new Covenant or Church of Christ: But if you should ask me then how are they saved, and by what Covenant? I should tell you, by that gracious Promise made by God, in Gen. 3. in these words, the seed of the Woman shall break the Serpents head: and indeed had not man sinned since the Fall, he then should have had no need of Baptism, or any other act of obedi∣ence, as a means of his everlasting peace; for Salvation is a free gift of God: but when we come to years of maturity, and the know∣ledge of God, and then like Adam transgress it, we then have for∣feited our happiness; and hence it comes to pass that we have need of Repentance and Baptism to break off our sins, that the forfeit which sin hath laid upon our heavenly inheritance might be remov∣ed, and then Salvation be given over full into our lap (as I may say) as at the first; namely, as a free Gift and Repentance; and Baptism is of no use to such as have not sinned against God manifest in Christ, the which Infants have not done, and therefore no need of Bap∣tism, as I (in a former Treatise) have already shewed more at large.

Object. 2. Secondly, The Children of Abraham were to be Circum∣cised at eight dayes old, (saith my Antagonist) and therefore why may not the Children of Beleevers be baptized about that age?

Answ. To which I Answer and say, That God did command that the Children of Abraham should be Circumcised at eight dayes old, but hath not commanded the Children of Beleevers to be Baptized at that age; which if he hath, shew the place of Scripture where it is so written, and the Controversie will cease.

Secondly, Remember that there was far greater reason that In∣fants should be Circumcised, than Infants now Baptized; because as the first Covenant was a Covenant appertaining to the flesh, with carnal Ordinances; so the seed that was to enjoy it, was a fleshly seed, and were to receive Circumcision upon a fleshly account; namely, that they might be inrighted to dwell in the Land of Canaan in their Fathers house, the which without Circumcision they might not do: but there is no such damage lyable to the seed of Beleevers being unbaptized, so as to be cut off from the Nation, or their Fa∣thers house; so that as there is not the like command for Beleevers to baptize their Children, as there was for Circumcision, neither is there the same Reason for it: But that you may see this more at large, read my Book, intituled, Dagons Downfal, where it is dis∣coursed more at large: only this, know, That such as have Faith, the same are accounted the Children of Abraham, and the only fit subjects to be baptized; for not to Abraham and his seed, through the Law, was the Promise made, of the heavenly inheritance, but to his seed that was by Faith: For as saith the Apostle, Rom. 9.8. The Children of the flesh, are not the Children of God; but in Isaac, (viz. Christ) shall thy seed be called; for ye are all the sons of God by be∣leeving in Christ Jesus: for as many as have been baptized unto Christ, have put on Christ; and if ye are Christs, then are ye Abra∣hams seed, and heirs, according to Promise: therefore plead not your right to Gospel or Heavenly Enjoyments by vertue of being the Child of a Beleever; for if you were the very son of Abrahams body, yet it would not avail any thing upon a Gospel account, as saith John the Baptist to such as would have pleaded their interest in the Gospel Covenant and Priviledges, by their being the Children of faithful Abraham; saying, Do not begin to say, you have Abraham to your Father; for without you be of the same Faith (as if he should say) it will avail you nothing: but know, that God is now laying the Ax to the root of the Trees, to cut down those that are unfruit∣ful, and raise up stones, (viz.) the Gentiles, to beleeve in Christ, and so to be accounted the Children of Abraham through Faith; and know that Repentance, or Faith was never required as an antecedent to Circumcision, as it is required in point of Baptism.

Again, If it be objected from the words of Paul, That Children are holy, and therefore may be baptized?

I Answer, That their holiness giveth them not right to Baptism, unless you can shew a text of Scripture which commands, that all ho∣ly

Persons should be Baptized; for it is the Command makes it a Duty, as the want of a Command makes it Will-worship; for we know that Abraham was long in Covenant with God, and Faithful, and yet was not Circumcised till there was a Command given him to do it: And also we find, That Lot was a very righteous, holy man, and yet never was Circumcised at all; so that it is the Command which makes the Practise lawful: and if you have a Command for Infants to be Baptized, or that all holy Persons must be Baptized, produce the Command, and then I shall say it is lawful: but in the mean time, till you can produce a Commandement (or Example for it, by those, whose steps we are to follow) give me leave to call it a Tradition of Man, and Will-worship. Moreover, Take notice that the Holiness spoken by Paul in that place, 1 Cor. 7.13, 14. is Matri∣monial Holiness, so that the unbeleeving Wife is as Holy (in the sense there spoken, although she be an Infidel) as the Children: for the Text saith, The unbeleeving Wife is sanctified; which is no otherwise to be understood, but according to that Holiness, or un∣holiness, spoken of in Ezra 10.3. And that you may see this also more clearly proved, read my former Treatise, entituled, Zions Redemption Vindicated.

And again, If it be Objected out of 1 Cor. 10.1, 2, 3. that Infants were Baptized; because the Text saith, That our Fathers were all baptized to Moses in the Cloud, and Sea.

My Answer is, That I have also formerly proved, That that Bap∣tism there spoken of, was not water Baptism; and have given the Reasons wherefore it was not, and therefore I shall omit to speak of that here, and shall say no more but this, That it is clear, that they were not Children which were baptized, but the Fathers; for so saith the Text.

Secondly, They that were baptized, sinned, and fell in the wilder∣ness; which sheweth that they were the Fathers, for the Children died not there.

And Thirdly, They were those that saw the great signs, and belee∣ved; which was not the Infants.

And Fourthly, The Text doth not say, that the Infants were bap∣tized; and if the Conclusion be drawn, That all that passed thorow the Sea were Baptized, and so consequently the Infants: I Answer and say, The word All, means none but the Elders, or Fathers of Families restrictively; for the Text calls them so: or otherwise we may conclude, that their Cattel were Baptized, for they also passed

thorow the Sea; but the Text saith it was the Fathers: the which bringeth me to the next Objection; which is, say they,

Object. 3. In the time of the Law, when the Father of the Family was in Covenant, so was the Children also; and so we may see it to be in the time of the Gospel, by those Houshoulds which were bap∣tized.

Answ. To which I Answer and say, That those that so think, are much mistaken; for Christ sheweth that its clear another matter, for his Coming was to destroy the old Customs of the Law that consisted in implicite carnal shews of Religion; and tells us, that he came not to bring such Peace, but rather a Sword: a Family and a House di∣vided against it self, the Father against the Son, and the Son against the Father; and the Mother and Daughter one against another, and a mans Foes to be those of his own house: So that from hence you may see; that the Fathers obedience in Gospel-time, doth not bring the Children to the like Conformity; but sometimes the Chil∣dren shall rise up against their Parents, and cause them to be put to death.

But peradventure some will say, What do you think of those se∣veral Housholds that were Baptized in the Primitive time, as the Jaylors Houshold, and Cornelius's, and Lydia's, and the Hou∣shold of Stephanus; and the like?

To which I say, That they were not Infants which bore the Name of the Houshold there, but Beleevers: and that you may see this, read, Acts 33. & 44, 45, 46. that those of Cornelius Houshold were all come together to hear the Word of God, and were converted, and spake with new Tongues, and did magnifie God, which could not be Infants.

Secondly, You may see that the Jaylors Houshold were such and not Infants; (Acts 16.34.) for the Text saith, that when the Jay∣lor had been Baptized, he brought them (viz. Paul and Silus) into his house, and set Meat before them, and rejoiced, and beleeved in God, with all his house: From whence we may see, that as the Text saith, that they were all baptized; even so it saith, that his houshold did Rejoyce, and Beleeve in God; so then all that were baptized, were Beleevers, and not Infants.

Thirdly, And the like was said of the houshold of Lydia, (Acts 16.40.) for saith the Text, They entered into the house of Lydia, and comforted the Brethren, and departed: which shews, That they that were baptized in Lydia's house, were Brethren, which were capable

to receive comfort from the Apostles; which also sheweth to us that they were not Infants, but Beleevers.

And Fourthly, As for the Houshold of Stephanus, they are said to addict (or give) themselves to the administring unto the Saints, 1 Cor. 16.15. which cannot be understood to be Infants, for they are not capable so to do; take this word by the way, It cannot be proved that there were any Children in either of these Families, nor that any of them were Married Couples; but if it were both granted, yet it would not prove the matter, because the word whole Hou∣sholds, respects the Major part, or the like, and not every indivi∣vidial person in the house.

And so I pass to the next Objection, which is drawn from Matth. 28.18.

Object. 4. Go preach the Gospel to all Nations, and baptize them; but Infants are part of the Nations, (saith my Antagonist) there∣fore ought te be baptized.

Answ. To which I Answer and say, If my Antagonist be not Moon-blind, I am much deceived, for he can see Infants to be part of the Nation when he talketh of Baptism, and not see them part of the Nation so as to be Preached too: What are Infants part of the Nations, and comprehended in that Text, then why preach you not to them; for the Text saith, Preach unto them: me-thinks your language being so divided, discovereth you to be one of Babels buil∣ders, but no more as to that; only this observe, that the word should be read, Go Desciplize all Nations, or make Disciples in all Nati∣ons, and Baptize them, as the Greek Word will render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And that was Christs own practise, to make Disciples, and then Baptize them, as you may read, John 4.1. But your practise is clear contra∣ry, for you first Baptize them, and then make them Disciples, if you can; and so I pass, saying that the word All Nations, sometimes is to be understood the Major part, and sometimes the Lesser and better part, as God promised to Abraham, that in his seed should all the Nations be blessed: which is to be understood not All, or the Major part, but the Lesser and better part; for few there be that be the blessed Ones indeed: And so to the next Objection, which is drawn from Acts 15.

Object. 5. They would have put a yoke upon the neck of the Dis∣ciples: IN SHORT, THEIR MEANING IS, THAT IN∣FANTS ARE DISCIPLES, THAT IS THE THING THEY WOƲLD PROVE FROM THAT TEXT, IF THEY COƲLD.

Answ. To which I Answer, saying; That I shall not trouble the Reader with a large Answer, because I have already Answered this Text (also,) and therefore I shall give a short word to prove that Infants cannot bear the Name Disciple, and so leave it; because it is the Answer to the whole Matter: And now that Children cannot bear the Name Disciple, you may read, Luke 14. which saith, If any deny not himself, and take up his Cross and follow Christ, he can∣not be his Disciple: But Infants are not capable so to do; therefore cannot bear the Name of Christs Disciples: And we know that the word Disciple, is a Schollar; and I pray, can a person be called a Schollar of Christ, till he hath learned of Christ, or is at least ca∣pable to learn of him: But an Infant is not a Schollar of Christ, ha∣ving not learned any thing of him, neither is he at present capable to learn any thing of him; therefore no Disciple: And so I pass to the next Objection; which is,

Object. 6. Christ saith, Suffer little Children to come unto me; and he put his hands upon them, &c. Mat. 19.14.

Answ. To which I Answer and say, That although this be the main place which hath been alleaged, and made use of by the Priests in their Baby-sprinkling, yet I shall shew that this place is much a∣gainst them if it be well understood; and that you may see it so to be, take notice, that Christs Disciples which forbad these little Ones to be brought, were such as were the Administrators of Baptism: which sheweth, That there was no such practise as to Baptize Infants, because they would not then have forbid them to be brought.

And Secondly, That they were not brought to be baptized, is clear, because the Parents brought them not to the Disciples which were the baptizers.

And Thirdly, It is also clear, that they were not brought to be baptized, because that Christ did for them as their Parents did desire, and yet baptized them not, for he baptized none, but left that work to his Disciples.

But peradventure some may say, Wherefore were these Children brought to Christ?

My Answer is, That it was to Cure them of some Disease, or In∣firmity, which did accompany them: And if any should ask me what Reason I could give to prove it? I Answer, These Two, or Three, in short:

The First is, Because he was at that time in the work of Cure∣ing of all manner of Sicknesses; as you may see, Matth. 19.1, 2, 3.

And Secondly, His Way or Method in Curing, was, by putting his hands upon those that had infirmity, as is clear from many Scrip∣tures; but I shall cite but one Text at present (because I study bre∣vity) which is, Luke 4.40. in these words, Now when the Sun was setting, all they that had any sick with diverse Diseases, brought them unto him, and he laid his Hands on every of them, and healed them: And for this end, they brought little Children that he might put his Hands upon them also; but his Disciples (fearing their Ma∣ster would be troubled with their crying, and the like) forbad them, (but Children being part of those whom Christ Redeemed, he had as great love to them, as to the Men and Women) and said, Suffer them to come, and do not hinder them: and giveth a weighty Rea∣son why he was willing to do them good; because, saith he, of such is the kingdom of God; therefore hinder them not of any benefit that may conduce to their good, or ease.

So then in the First place you see that Christ was at that time about the work of Healing.

And Secondly, His Way in Healing, was by putting his Hands up∣on them whom he Healed.

And Thirdly, They brought the Children to him that he might put his Hands on them also.

And Fourthly, and Lastly, Christ did convey a blessing unto them, by doing that to them for which they were brought, and yet baptized them not (as before said) and that it was Healing of their Body, and not any spiritual thing, is clear; for as they were not capable to receive a spiritual blessing, so there was no eminent need of it, for they had right to the kingdom of God before, which is the greatest blessing of all blessings. Add this, That in all likelihood their Parents did not mind to get for themselves spiritual blessings, and much less for their Children; for if they had minded that so much as they should have done, they would have followed Christ,

and so have been of the Number of his Disciples; but they were not his Disciples, for his Disciples forbad them; and indeed many did follow Christ which minded no spiritual good, but temporal only, as some to receive Cure for their infirmities, (for he went about doing good) and some followed him because they eat of the Loaves, and were filled, Joh. 6.26. And thus much as to that Objection; Their Parents neither brought them to be Baptized, neither did Christ Baptize them, yet did do for them the same for which they were brought: And so I pass to the next Objection; which is,

Object. 7. Circumcision (say they) was a Tipe of Baptism, and Baptism came in the room and place of it.

Answ. To which I Answer, that neither of the Assertions are true: As First, Circumcision was never a Type of Baptism, but was a Type of the Circumcision of the heart, as Rom. 2. and two last verses; and as the Circumcision of the flesh did denote persons heirs to the temporal Land of Canaan, so the Circumcision of the heart (viz. the vail of Ignorance and unbelief being taken away) doth entitle Persons as heirs of that heavenly Land:

And Secondly, That Baptism came not in the room, or place of Circumcision, is plain; Because it is impossible for one thing to be said to stand in the room and place of another, until the first is taken away; but Circumcision and Baptism was practised both together for several years, and therefore one could not come in the room and place of the other: And so I pass to the next false, or supposed, ground of Infants Baptism; which is,

Object. 8. There never was but one Covenant (saith my Antago∣nist) since the Fall, and Children were in that Covenant, and never cast out, and therefore are to be baptized.

Answ. And first, that there was two Covenants made with Abra∣ham, is clear; one in Gen. 12. and the other in Gen. 17. And that God might make it plain, that he did make two several Covenants with Abraham, he sets it forth by his Wife and Bond-woman, and the two Seeds, by their two Seeds; as saith the Apostle, Gal. 4.22. it is written, That Abraham had two Sons, one by a Bond-woman, and the other by the Free-woman; (and saith the Apostle) These are the TWO Covenants: And also saith, (in vers. 30.) Cast out the Bond-woman, and her Son: From whence we take notice, that one Covenant, viz. the fleshly one, and her seed, was to be cast out, to give place to the spiritual one, and her Seed; which sheweth, That there is two Covenants: And now that these are two in substance,

as well as in Administrations; we may see the Apostle makes di∣stinction between the Covenant and the Ordinances, or the Admini∣strations of the Covenant; saying, Verily, the first Covenant had Ordinances of divine service, and a worldly sanctuary, &c. And the Apostle further saith, That the Administrations of the second Cove∣nant was far better, it being spiritual Administrations, and the other carnal: but because I have spoken before of this also, I shall be brief; saying, That carnal administrations cannot be the administra∣tions of a spiritual Covenant: For (as it is said in another sense) a good Tree cannot bring forth evil fruit; but the administrations of the Covenant was faulty and carnal by your own grant, how then could it be a spiritual Covenant? but that Covenant, and Administra∣tions, and Seed was carnal and faulty, and must be cast out, is clear; for the Scripture is plain, Cast out the Bond-woman (viz. the first Covenant) and her Seed, and touch not her Ordinances or Admi∣nistrations, for they are carnal, and were but shadows of good things to come.

But saith my Antagonist, I can prove that there is Five Covenants as well as you can prove that there is Two; as one with Noah, and one with Abraham, and one with David, and the like.

I Answer, That was but a speaking over again, or making known his Covenant to these several men; but that I may try you, I pray resolve where the Scripture is written, that saith there is Five Cove∣nants, or Three: the Scripture saith plainly, that there is Two, as a New, and an Old Covenant; a better, and a worse; a first, and a second; one faulty, and one perfect: but the Scripture no where saith that there is Five, nay or Three; so then you are seen and found to be at a loss. And because I have shewed formerly what these Two Covenants are, I pass; only take notice of an Objection in this particular; which is, (say you)

Object. If the first Covenant was but an earthly one, with earthly blessings, what so great a hurt was it for the Jews to be cut off, and we Gentiles to be grafted in; and what is all our blessings temporal, for we are grafted into that stock from whence they were cut off a∣way; say you.

Answ. To which I Answer and say, That methinks here you shew your self to be subtil or very simple; which of them (you are guil∣ty of in this case) I shall not determine: but by your flourishing it appears to be simplicity; for Solomon saith, That a Fool rages and is confident: But did you indeed dream, that the stock from

whence the Jews was cut, was any of the Covenants, no such thing surely; but the stock was Abraham: that is to say, The Ax was laid to the root of the Trees, to cut those off that had not Faith, and to raise up another seed to Abraham, as John the Baptist (nay, also as the Prophet before) had said, and so did of stones (as it were, viz. the Gentiles) raise up Children to Abraham, for he was the stock, and not the Covenant, as you blindly did conceive; for as Ishmael was cut off from Abrahams house, so was Hagar also, and Isaac was placed with Sarah in her room; for so soon as Sarah had brought forth Seed to Abraham, then Ishmael and Hagar must go both packing together, and Sarah and Isaac must only live with A∣braham; These are the Two Covenants: go learn what it means, that you may distinguish (better) between Stock and Covenant a∣nother time: And so I pass to the next and last Objection, which at present I shall make use of; which is,

Object. 9. Although there be no plain Precept, or Example, for In∣fants Baptism, yet it is no where forbidden that Infants should be baptized, (say you;) And there is no Command, nor Example, for Womens eating of the Lords Supper, and yet is lawful having good consequence leading thereunto.

Answ. To which I Answer, And first to the First; Although it be not forbidden (in so many words) saying, Thou shalt not Bap∣tize thy Children; yet it is vertually prohibited in the words writ∣ten by St. Paul, in Col. 2.21, 22. and many other places, it being an Invention of Man, and not from an Appointment of God, as I before have shewed: For consider, that there is many things that men pra∣ctise, pretending service to God, which is no where forbidden in so many words, and yet is mans Tradition, and Vain: I shall only mention Two or Three at present as your former practise, (viz.) The sign of the Cross in Baptism, and your Surplices, and such vain Fangles; And also the present Practises of the Church of Rome, which Baptize their Books, and Bells, and use Cream, Salt, and Spittle, and several such foolish Ceremonies in Baptism, and in their other kinds of Worship, such vain Traditions: And will any wise man account this to be a warrantable Worship and Service to God (although it be their antient practise) surely no: yet notwithstan∣ding, if you look into the Scriptures, there is no Text that saith, Thou shalt not sign with the Cross, or use Surplices, or baptize Books, or Bells, or use Cream, or Salt, or Spittle, in baptism; there 〈◊〉〈◊〉 no Text that saith in so many words, thou shalt not do any of these

things, only a general prohibition, which comprehendeth all these particulars, and many more, Touch not, Taste not, Handle not the Traditions of men; the which either of these are as well as Infants Baptism, and therefore must not be meddled with: The sum of all is this,

First, That there is many things used amongst the Sons of Men, pretending Worship to God, which is abomination unto the Lord; and yet no text of Scripture forbidding in so many words; saying, Thou shalt not do so.

And Secondly, Whereas it hath been affirmed, That there is no Example, or Command, for Women to Eat the Lords Supper: It's false; for there is a plain Precept, 1 Cor. 11.28. in these words, Let a man examine himself, and so let him eat; which is Precepto∣ry: that is, He must examine himself, and so he must eat: The word (LET) is preceptory.

Object. But if it be Objected, that the Text saith, Let a Man Examine himself, and let a Man eat.

Answ. I Answer, It is read in the Greek, Let a Man, or Woman, examine themselves; See 1 Cor. 11.28. the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a Woman as well as a Man; and thus the Woman is to be (understood) implyed in many places (although not mentioned in our Translation) as well as the man: And so it is said, Gen. 5.2. That God made them Male and Female, and blessed them, and called THEIR name Adam: And thus you may see that God hath not left us to be guided by blind Consequences, but hath left us a plain Rule, And as many as walk according to it, Peace be unto them, and Mercy upon all the Israel of God: So then there being many things practised pretending Worshipping of God, and are vain, and yet not forbidden in so many words, Thou shalt not do it: So that these may see themselves Answered, which hopes that Infants Baptism may be lawful, because the Scripture no where saith, Thou shalt not Baptize thy Children; neither is it any where, Thou shalt not Bap∣tize thy Books, and Bells; and yet to do it, is to practise a Tradition of Man, in the Service of God, and unlawful: And thus I pass from this Objection, and also from this Subject of Discourse, and come to the next; which is that of Original Sin.

Some Objections ANSWERED, TOUCHING Original Sinne.

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

Position 1. That the Sin which Adam committed in Paradice, did not make him (and his) guilty of, and liable to the Second Death.

Which I shall prove by several plain and evident Reasons drawn from the Scriptures; but before I speak unto it, be informed what I mean by the second Death, and that is the Lake which burneth with Fire and Brimstone, which the Scripture calls the second Death, Revel. 20.14. for I do beleeve that the Wages of Sin is Death; but

as there is a twofold Covenant, so there is a twofold death, viz. a first, and second Death: And that sin in Paradice made Adam (and his) guilty of the first Death; but sin against God, manifest in Christ, makes man guilty and liable to the second death: And so I come to the Reasons, to prove, That Adams sin in Paradice, did not make him (and his) guilty of, and liable to the second Death: And so to the First Reason; which is,

Reas. 1. Because God did neither threaten the second death, nei∣ther did he pronounce a second death, (or any thing of that nature) in the Sentence; but the first death only with sorrow, labor, and such like things, as the punishment due to that sin: And first we may read the threatning, Gen. 2.17. in these words, But of the Tree of Knowledge, of Good and Evil, thou shalt not eat of it; for in the day thou eatest thereof, thou shalt surely die, or, in dying, thou shalt die: Well for all this threatning Adam did eat, and thereby did transgress Gods Law, whereupon God goeth on to pass sentence upon Adam according to what he threatned to bring upon him if he did eat (and transgress his Law) and his sentence sheweth what death it was that he threatned, which was the first death only; and not so much as one tittle intimated of the second death in the sentence, as you may read, Chap. 3.17, 18. in these words, And unto Adam he said, Be∣cause thou hast hearkned unto the voice of thy Wife, and hast eat of the Tree whereof I commanded thee saying, Thou shalt not eat of it: Cursed is the ground for thy sake, Thorns and Thistles shall it bring forth unto thee: in the sweat of thy face shalt thou eat bread till thou return to the ground, for out of it was thou taken; Dust thou art, and to dust thou shalt return: From whence we may see that there is not so much as a tittle of a second death, but only the first death; Dust thou art, and to dust thou shalt return; that was to be the end of all.

Object. But it is Objected and said, That the death mentioned in the threatning, must be understood a death of the Soul for ever, or a second death, because Adam died not in his body, or the bodily death that day which he sinned, but lived many dayes afterwards.

Answ. In Answer to this Objection, Consider these two things: The First is, That one day with the Lord is as a thousand years, and a thousand years as one day, 2 Pet. 3.8. And Adam lived not a thou∣sand years, (nor no man ever did) and therefore Adam upon Gods account, died the same day, which day in Gods account is a thousand years, which no man (as before said) ever attained to; and so died,

according to what God threatned within the compass or time of the Day, In the day that thou eatest thereof, thou shalt surely die.

And Secondly, God that seeth all things at once, and calls things that shall be, as if they were, saw Adam dead the same hour that he sinned, and he was as really dead in Gods account, as Christ was a Lamb slain from the foundation of the world, or as Abrabam, Isaac, and Jacob, living in a state of Resurrection when God appear∣ed to Moses in the bush, Matth. 22.30, 31, 32. And thus much briefly to the first Objection; the second is,

Object. 2. What is meant by the Hebrew word (saith my Antago∣nist) in dying, thou shalt die?

Answ. To which I Answer and say, That so soon as Adam had sinned, he was mortalized, and in a dying condition, never continu∣ing in one stay, but in the midst of life subject to drop into the dust, and so in being in a dying condition till he did return to dust; it was said, in dying he should die; that is, he should be dying till he was dead: and this is meant by the word, in dying thou shalt die: And so I pass to the second Reason, to prove, That Adams sin did not make him guilty of, nor liable to the second Death; which is,

Reas. 2. Because Adam had no second life promised (neither had he need of it) while he stood in his Innocency; and only a second life presupposeth a second death; for a man cannot lose more than he hath to loose, which was but only one life, for the other came by Jesus Christ, who did by death abolish death, and brought life and immortality to light; to which add this, That if Christ had not died, and also risen from the dead, there had been no Resurrection, and then having no second life, there had been no second death, for as by Man came Death, so by Man came the Resurrection from the Dead: So then it was Gods love to give man life, and put him into that happy condition in Paradice, but it was mans sin that brought death, and a deprivation from that happy estate and condition, it was Gods renewed love and unsearchable wisdom and mercy, to bring man out of that Condition by a Resurrection from the Dead to a se∣cond life and happy estate; but it is mans unsufferable perpetual wickedness, which brings upon him the second death; for this is THE condemnation that Light is come into the world, and men love darkness rather than light, Joh. 3. And thus we see that there was no second life in Paradise to be lost, and therefore that sin purchased

not the second death. And so I pass to the Third Reason, to prove, That Adams sin did not make him guilty of the second death; which is,

Reas. 3. Thirdly, Because if Adam had been guilty of the second death, and that was the death intended, where it is said, in dying thou shalt die; then Gods Justice had not been satisfied unless Adam had died the second death, (and all that were made guilty by that sin;) but none did die the second death for that sin committed in Paradise; although the first death, or a change, (which is as death) passeth upon the Righteous, as well as the Wicked; and that if they had been made guilty of the second death, they should also have died the second death, is, because the Scripture saith, That God will by no means clear the guilty, Exod. 34.7. But if God did send Christ to take away the second death, so, that many taste it not, and none taste it for that sin committed in Paradise, Rom. 5.18. then, God did use a means to clear the guilty, and so his word is Yea and Nay, and not Yea and Amen; but it being the guilt of the first death, God spares not his own pretious Ones; but we must needs die, and be as water spilt upon the ground, which cannot be gathered; neither doth God respect the Person of any man, yet he hath used a means that his banished shall not be for ever expelled from him, 2 Sam. 14.14. and in this sense man must die for that sin, and so Justice satisfied, and so gives way to Mercy: And thus I pass to the Fourth Reason, to prove, That the sin committed in Paradise, made not Adam guilty and liable to the second death; which is,

Reas. 4. Fourthly, Because it argues a change in God in what he hath absolutely Decreed; for God did absolutely decree, That if A∣dam did eat, that he should surely die; and Adam did eat: There∣fore if that death that God threatned to inflict upon Adam were the second death, (as some say) then God changeth in what he did ab∣solutely Decree; for Adam and his, are not damned for that sin, as is clear from many texts of Scripture, as Rom. 5. &c. Add this also, It makes God to be a Liar, and the Devil to speak the Truth, which were blasphemy to assert: for as God said, That if Adam eat, he should die; so the Devil said, They should not die: now if this be the second Death, there mentioned, and Adam not die that death, and yet did eat, judge who it was that spoke the Truth; but it be∣ing the first death that God intended in that place, Gods Word was fulfilled, Adam did so die; and so Gods Word was true, and the De∣vil was a liar from the beginning: But saith my Antagonist, God

may alter in his threatnings, as in Nineveh, and Hezekiah, and the like; but my Antagonist knows well that I have given him such an Answer unto it, that he is not able to Answer; time will not suffer me hear to repeat it; read my former Book: only this in short, Consider that before God sent Jonah to Nineveh, to proclaim forty dayes and Nineveh shall be destroyed; he did decree and declare it, That in what instant he spake, as touching the destroying of a People, if they did repent, then he also would repent of the evil that he said he would bring upon them, Jer. 18. but Nineveh did repent, and proclaim a Fast, and therefore God was engaged, according to his Word, not to destroy them; but the case was not so with Adam: And also Hezekiah did repent, and humbled himself with mourning; and so God was constrained to hear, and answer his desire, according to his Word. Hence he had Mercy on the House of Ahab, when he humbled himself; yet God changeth not in what he hath Decreed, but doth Decree to alter the Dispensation of Mercy and Justice, ac∣cording to his Creatures actings: And thus I leave the Objection, having Answered it before, and also the Reason; and come now to the Fifth Reason, to prove, That Adams sin did not make him guil∣ty of, or liable to the second death; which is,

Reas. 5. Fifthly, Because Adam was but a natural man, and had but a natural life, and yet should have lived for ever, by eating of the Tree of Life, had he not sinned; but when he had sinned, and thereby deprived himself of the Tree of Life, then (in respect of Mortality) he had no prehemenence above the Beast of the field, Eccles. 3.18, 19, 20. And that he was but a natural man, read 1 Cor. 15.44, 45. Moreover know, (as aforesaid) That there was no Promise of a second life, till after the Fall; and therefore God could not threaten man with the loss of that which he had not given, or promised to give unto him; and therefore that sin in Paradise could not make Adam guilty of the second death, because he never had a second life, or a promise of it in the state of Innocency; nei∣ther sinned he against the new Covenant, or God manifest in Christ, which brought the second life, and therefore not guilty of the second death: And so I pass to the Sixth and last Reason, to prove, That Adams sin made him not guilty of the second death, neither was that death intended by God, either in the threatning, or in the sen∣tence.

Reas, 6. Sixthly, and Lastly, Because that death which entered into the world by Adams sin, passed and reigned over all men from Adam to Moses, Rom. 5.12, 13, 14. in which time lived Abraham, Isaac, and Jacob, and Noah, and Lot, and several others; over whom the second death had no power: and yet that death which Adam purchased by his sin, passed upon all men, and also reigned o∣ver them; which sheweth, That the wages of Adams sin in Paradise, was but the first death; for that death Abraham, Isaac, and Jacob, and the rest, tasted of; and so it reigned from Adam to Moses, over them that had not sinned after the similitude of Adams transgressi∣on, that is against a prescript Law upon penalty of death, which proveth, That it was Adams sin (and we in him) which brought that first death upon us; but as for the second death, it reigned not over those holy men that lived between Adam and Moses; neither doth it pass or reign over any, till after the Resurrection, and the eternal Judgement; for THEN shall the Wicked be cast into the Lake of Fire, which is the second Death, Rev. 20.12, 13, 14. So then that Death which entered into the World for Adams sin, the which all tasted of from Adam to Moses, is seen to be no other death, but what God threatned and pronounced in the sentence; namely, Dust thou art, and to Dust thou shalt return; even the first death: And thus I pass to the Answer of some few Objections offered by my Antagonist; And the first is a Quotation, Romans 5.16. with Chap. 8.1.

Object. 1. The offence of one sin came upon all to Condemnation; (i.e.) Damnation; compared with Rom. 8.1.

Answ. This Quotation hath been already Answered; yet I shall speak a few words to it in this place; which is, That the word Con∣demnation is used for the first death, as well as for the second; as in Luke 23.40. And it is used indefinitely in Rom. 8.1. There is there∣fore no Condemnation to them that are in Christ Jesus: it may be read, there is therefore no death to them that are in Christ Je∣sus.

But you will say, Yea, the Righteous do die the first death.

But if you take notice, Paul is shewing in that place, that Christ delivereth from that body of death, and in Christ we have victory, and shall conquer the grave; and so in that sense, there is no death to the Righteous: for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being an adverb, is unde∣clined; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the same, only it being declined, may be read Judgement, or Punishment, or Death; and you do

only say the words differ, but give no Reason worth a figg to prove it; only you say, that one sin was against Man, and the other a∣gainst God: your meaning is, The Malefactors sin was only against Man, and Adams against God. But I pray be serious; do you not think that the Malefactor sinned against God? Or is not Murder, or Stealing, or the like, a sin against God? What means this Dis∣course, if it argue not gross ignorance, I am very much mistaken in my Judgement: But looking a little forth, I find you citing an old Argument of Mr. Perkins's; which is,

That sin that is committed against an infinite God, deserveth an infinite punishment; but Adams sin was such; Ergo, Where art thou Hammon, saith my Antagonist?

To which I Answer and say, That it is not our Question what A∣dams sin deserved, but what the punishment was, which God was pleased to inflict upon Adam for that transgression, the which I be∣fore have proved to be but the first death, and such like punishment: And also I do say, and have said, That Adams sin was so great that it caused him to lose all that God gave him, and to lay his honor in the dust, and yet notwithstanding, it made him no more guilty of the second death, than the Beasts which touched the Mountain (and therein offended God) and must be thrust thorow with a Dart, and yet lost no more than what it had to lose, Heb. 12.20. And if I should deny your Major Proposition, you would be troubled to prove it, because Mr. Perkins hath not done it already for you: And whereas you ask, (by way of a jear,) Where I am? I could tell you, That I may be found (through Mercy) at my Native place; although as for your part, if I should ask where you are, (as in reference to ei∣ther your Judgement or Habitation) men know not, and it is pos∣sible, you care not (they should know) where you are to be found; but this by degression: I pass, and come to the Third Objection; which is, say you,

Object. 3. If Adam brought but a temporal death on men, then Christ died but a temporal death to satisfie God.

Answ. That Christ did not die the second death; that is to say, Christ did not suffer in the Lake of Fire and Brimstone, is clear; for if he had, he had been irrecoverable: Take notice, that there is a great gulph fixed, so that those that once come into that place (take heed) cannot go thence any more: Fie, fie, what did Christ suffer in Hell with the Devil and Damned spirits! No surely, although your Creed have taught you so to beleeve: And whereas you say,

That Christ was made a Curse for us; it is acknowledged that he was hanged upon a Tree; and cursed is every one that hangeth upon a tree: But I hope that it is but a temporal curse; for otherwise, there be many of the Saints that have so suffered, and then are in a cursed estate, and condition, if your opinion be true; but it is not.

And whereas you say, That my Opinion makes Children but a little beholding to Christ; for if he had not come, they had died but a temporal death, and so they do still.

To which I Answer and say, It is true, that if Christ had not come, they had died but a temporal death (for that sin com∣mitted in Paradice) and also that they do die a temporal death not∣withstanding, and yet your Conclusion false; for Christ is very be∣neficial to them notwithstanding; so that if I had the tongue of men and Angels, I could not express it as I should do: Time is pretious, take this in short, That Christ brings them to a resurrection, and brings all the glory that is spoken of in the Scripture, to be there por∣tion at the other side of the grave; I could be very large, but I must speak now by figures (as we say) and not by words at length, and leave you and the Reader to enlarge it in your understanding: And for as much as you desire me to inform you what should have become of the soul of man; I shall shew you my opinion about it, and the grounds and reasons from the Scripture, and if I be mistaken in it, I hope some sympathyzing tender heart will be as ready to inform me better in it, as the captious Spirit will be to cavil at it; and I hope I shall receive such information with humility of mind, and thankful∣ness of heart; and so I pass to the Subject of Discourse, namely, Mans Mortality.

A DISCOURSE Touching the Mortality of the Soul.

IN order to the clearing up of this Subject of Dicourse, I shall lay down this Position; which is,

That man by sin, made himself wholly mortal.

So that when God shall take away his breath, which is from the time of death till the time of Resurrection, he is no more then what he was before; God breathed into him the breath of life, which was but dust, and also to dust he doth return; and the word Soul, is used for illustration sake, and very large in its acceptation in Scripture, sometimes to be understood one thing, & sometimes another; & that no man living can say of any one thing, this is the soul, and this is not; but the whole individual man is taken for the soul; and where there is spoken of soul and body, there is no more difference than there is between Spirit and breath, only it is spoken by way of illustration; and the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth signifie several things, as the Mind, Will, Soul, Delight, Pleasure, Affection, Disposition, Phantasie, Life, Breath, Wind, Blast, Wrath, Anger, Memory, Thought, Stomack, Courage, Advice, Opinion, Heart, Witt, Stoutness, Willingness,

Promptness, or Readiness of Mind, also Sleep, and also Man: these many significations, and more is derived from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we read in our Translation, Soul. But leaving these things, I shall come suddenly to the Reasons, and then answer some Objections; but first see some Scriptures which proveth that Man is wholly mor∣tal; and first see the words of the Wise man, Eccles. 3.19, 20. in these words; For what befalleth the sons of men befalleth Beasts, even one thing befalleth them, as the one dyeth so dyeth the other, yea they have all one breath, so that man hath no preheminence above a beast, for all is vanity, all go to one place, all are of the dust, and return to dust again; Agreeable to the Word of the Lord, Gen. 3. Dust thou art, and to dust thou shalt return; and this is also further amplified, by John 4.7, 8, 9, 10, 11, 12. in these words, For there is hope of a tree if he be cut down that it will sprout again, and the tender branches thereof, will not cease, though the root thereof wax old in the ground, and the stock thereof die in the earth, yet tho∣row the descent of water, it will bud and bring forth branches like a plant; but man dyeth and wasteth away, ye man giveth up the Ghost, and where is he? as the waters fall from the Sea, and the floods decay and dry up, so man lyeth down; for we must needs die and be as wa∣ter spilt upon the ground, that cannot be gathered; neither doth God respect the person of any man, yet he hath used a means, that his ba∣nished shall not be for ever expelled from him. From whence we may see, that the estate of man is compared to the floods that are dryed up; that is, become as it were nothing, and is so to remain until the resurrection, for by sin and death we are banished from the Lord, yet he hath used a means, namely, to bring us forth again at the Resur∣rection, that his banished should not be for ever kept from him; but if the righteous go to heaven so soon as they die, how are they ba∣nished from him? and become as water spilt upon the ground? For what man is he that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave? Selah, Psal. 89.48. 2 Sam. 14.14. No he cannot deliver his soul from the hand of the grave, when God sets his heart to look upon man, as you may see, Job 34.14, 15. in these words, If he set his heart upon man, if he gather unto himself his spirit and, his breath all flesh shall perish together, and man shall again return unto dust. From these words we see all flesh is to perish; and man is flesh, (yea the whole man) for, that which is born of flesh is flesh: now the soul of man is born of flesh, and if it be not spirit, it must die; and the Apostle saith, that the first man (meaning the whole man)

was earth, earthy, and as is the earthy, so are they that are earthy; how∣beit, it was not first that which was spiritual, but that which was na∣tural, and then that which was spiritual; speaking there of the man Adam, and the man Christ, affirming that the first Adam was an earthly natural man, and the second Adam, (viz. Christ) was a hea∣venly spiritual man; so then the first man thorow his sin made him∣self mortal, even the whole man: there is a multitude of Scriptures that proveth this thing, but time being very pretious with me, I cannot at this time set them in order before thee, but shall pass to some few Reasons, to prove man wholly mortal; and the first is,

Reas. 1. First because Christ dyed soul and body, to purchase our souls and bodies from the grave; and if Christs soul dyed, it was really to that end that our souls might not lie in the grave, and if we had dyed only in body, then Christ had dyed only in body, but the whole man being mortal and returned to dust; Christ also poured out his soul to death, and made his soul an offering for sin, as saith the Prophet, Isa. 53.10. When thou shalt make his soul an offering for sin; he shall see his seed, (mark that) he shall prolong his dayes, and the pleasure of the Lord shall prosper in his hand, 12. Because he hath poured out his soul to death, and he was numbred with the strangers, and he bore the sins of many, &c. From hence we see, that Christs SOƲL dyed, that ours might live again, and not be left in the grave; which proveth that our souls are mortal and die; and so I pass to the second reason to prove, That the whole man is mortal; which is;

Reas. 2. Secondly, because if mans body be mortal, and that die, and his soul immortal & that live, then man hath two lives, & two distinct Beings, which is not; for if there be two distinct lives, and two di∣stinct Beings, then Adam was two distinct Creatures; and then it cannot be said, that as by the offence of ONE, Judgment came upon all men to condemnation, for Adam upon that account was TWO di∣stinct beings, having two distinct lives; but man having but one life, the whole man must be mortal, or the whole man immortal, and that the whole man is mortal, the Scriptures and our experience doth witness.

Reas. 3. Again Thirdly, Because otherwise Christ had done La∣zarus wrong by raising him from the dead, for if his Soul had been in Heaven four dayes, and then Christ fetched it from thence, it was so far from an act of love (to him whom Christ so well loved) that it was great prejudice; and also I strange that Lazarus did not men∣tion

one tittle of the glory of Heaven, if he had been there the four daies that he was dead; but I remember that the Apostle saith, That David is not yet ascended into Heaven: but if Souls departed are there, he also would have been there, and Christ would not have brought Lazarus from thence, But no man hath ascended yet to Heaven, but he that came down from Heaven, even the Son of man which is in Heaven, John 3. And so I pass to the Fourth Reason: which is,

Reas. 4. Because the Scripture saith, that immortality only dwel∣leth in Christ; but if every man have an immortal Soul dwelling in him, then immortality dwelleth in every man: but the Scripture de∣nieth that, and saith, that immortality dwelleth in none but in Christ, or only in Christ, which is one and the same; and that you may see this proved to you, read 1 Tim. 6.16. in these words, v. 15. Which in his times shall shew who is the blessed and only Potentate, the KING of KINGS, and LORD of LORDS, who ONLY hath immortali∣ty dwelling in the light, that no man can approach unto; so then, im∣mortality dwelleth only in Christ, and the glory of man is as the flour of grass, for they dye, and in the same day their thoughts perish; which sheweth that man is wholly mortal; and so I pass to the Fifth Reason: which is,

Reas. 5. Because the Scripture saith, Gen. 7.23. That every li∣ving substance, was destroyed (in the floud) in which was the breath of life, (save Noah, and those that were with him in the Ark) and then if the Soul have life, or be a living substance, it was de∣stroyed, as Joshua destroyed every living Soul with the edge of the Sword, Josh. 11. The conclusion is this; that which may be destroyed is mortal; but the Soul may be destroyed, and there∣fore mortal.

Reas. 6. Again Sixtly, Because that which is the mortal part of man bears the name living Soul: which sheweth, that the whole man is mortal, for the Scripture saith, That God made man out of the dust of the earth, and breathed upon him the breath of life, and he BE∣CAME a living soul; (mark) it was not a living Soul inferred in∣to him, but by being breathed upon, the man that was made of the dust of the earth, BECAME a living soul, (mark the word BE∣CAME a living soul) now it was not the breath that became a li∣ving Soul, but it was the man which became a living soul: and if the breath be not that which is called the living soul, what is man when his breath returns to God that gave it? surely it is a dead lump;

and when Paul speaks of mortality, and immortality, he argues mortality from the very word LIVING SOƲL, saying, The first man was made a LIVING SOUL, and the second Adam a quick∣ning Spirit; the first man was of the earth earthy, and so forth: These things considered, sheweth that the LIVING SOƲL (viz. the first man) was mortal, and the quickning Spirit (viz. the Second man Christ Jesus) was he that only had immortality dwelt in him; so then, if mortality be attributed to that which is called the LI∣VING SOƲL, then it is plain that the whole man is mortal; and so I pass to the Seventh Reason: which is,

Reason 7. Because if the Soul dye not, then it abideth alone, and is unfruitful, for it is not quickened unless it dye, as saith the Apo∣stle, and if it dye not, then is not Christ the first fruits of it, for Christ is only the first fruits of them that sleep; and indeed it was no argument of weight that Christ used to the Saduces, to prove the Resurrection, if the soul dye not, for he saith, God is not the God of the dead, but of the living, for all live to him; or in his account, meaning by a Resurrection: but if the Soul dye not for a time, how could Christ have used the words, all live to him, to prove a Resur∣rection: for if it had been so that the soul dyed not, then they might have said, it is true, their souls live to God, and so it had been no argument at all to prove the Resurrection; but Christ bringeth it to prove the Resurrection, implying, that there is no other living to God after this life is ended, but in a Resurrection; which brings me to the Eight and last Reason to prove Man wholly mortal; which is,

Reas. 8. Because as those that go to the Grave cannot praise God, so all our glory in the enjoyment of our inheritance is promi∣sed to us, that we shall receive it at the Revelation of Christ: or that God will reward us at the Resurrection of the Just: and that was the main comfort of the godly in the time of their afflictions, as Heb. 11.35. 2 Thes. 1.7, 8, 9. 1 Pet. 1.8, 9, 10. And it was Pauls comfort at his death, saying, Henceforth is laid up for me a Crown of Righteousness, which God the righteous Judge will give to me AT THAT DAY; not before, take notice there is a time limited. For the hour is coming that all that are in the graves shall come forth; and then those that are wise shall shine as the firmament; add this, that if the dead rise not, then such as are fallen asleep in Christ are perish∣ed, and the Saints of all men most miserable; but if there be such a

thing as a soul of the righteous which goeth to God; how can it be, that if the dead rise not, that the Saints of all men are the most mise∣rable, for they are in felicity whether the body rise yea or nay? moreover, doubtless this opinion of the soul being immortal, hath be∣got all these vain errors, as prayer over the dead, and Purgatory, for that is the received opinion, that men be not in their full joy, or tor∣ment till the Resurrection; and some are so bould as to deny the Re∣surrection by reason of this conceit; and I could shew, that the Hea∣then in chief have been the authors of this Opinion; but there be many things that I am fain to omit because of time, and offer that only which is drawn from Scripture; and thus having briefly given you these few Reasons, in the next place I shall instance that which men call the Soul, and shew that that is mortal, omitting the Opi∣nion of the Stoick, and Democritus, and Plato, and the like; I shall speak somewhat of the received Opinion what the Soul is: and that is,

Some say it is the Understanding part of Man; the which if so, then all are born without Souls, and many never have any; First, That Children have not understanding at the time of their Birth, I think all will grant if the Scripture did not prove it; and also that there be many that never have understanding, but are natural fools; and there∣fore if the Understanding part of Man be the Soul, then those that have no understanding have no Soul, and they that have a Soul, if understanding be the Soul, it dieth with the man, for in the same day their thoughts perish, and the dead understand not, Eccles. 9.5. And if the faculties of man be understood to be the Soul, then it is easie to prove them Temperatures and Mortal, because they are subject to increase and diminish as the Creator is disposed; and madness (that may happen to man by some obstruction in the body) quite mollifi∣eth them; so then these things considered, we may see that the whole man is mortal; time would fail me to write the particular things appertaining to this subject of Discourse, and therefore I shall pass to the answer of some few Objections, which may comprehend the whole; but by the way give me leave to shew you a glimpse of what the Scripture calls the Soul, in which you may see how many things bear the name of Soul in Scripture; and first it is taken for God, Heb. 10.28. it is taken for the heart, 1 Sam. 18.1. for the eyes, Jer. 13.17. for the head, Psalm 16.10. for the stomack, Prov. 27.7. for hunger, Prov. 6.30. for the whole man, Lev. 7.20. Acts 7.14. Rom. 13.1. These, and many more in

Scripture is called by the name of Soul; but I come now to the Ob∣jections; which is,

Object. 1. Fear not him that can kill the body, but cannot kill the Soul, Mat. 10.28. implying that there is a soul which cannot be kil∣led.

Answ. This is the most material Text that I know of to that pur∣pose: but Luke which is the most exact Writer, hath recorded it thus, Luke 12.4, 5. And I say unto you my friends, be not afraid of them that can kill the body, and afterwards have no more that they can do; but fear him which after he hath killed, hath power to cast into hell, yea I say unto you fear him; which sheweth to us, man can only destroy the body which is mortal, and must dye; but God can destroy both the body which is mortal, and also cast the whole man into hell when it is immortal after the Resurrection, and so he above all is to be feared: and that this in short is the meaning of the words, is evident, because the soul hath been killed by man, Josh. 10.35. but after the Resurrection none can destroy it but God; and so I pass to the next Objection; which is,

Object. 2. In Phil. 1.23, 24. For I am in a strait betwixt two, having a desire to depart and be with Christ, which is far bet∣ter.

Answ. To which I answer and say, That this text doth not con∣tradict the state of Mans Mortality, because there is no time to the dead; that is to say, that the time between Adams death and his Resurrection, will be to him but as the twinkling of an eye; so that as there was no time to us from the creation to our birth, so when we shall return to dust, (from whence we were taken, and become like water spilt upon the ground) there will be no time also to us, till the time of the resurrection; for there is no remembrance a∣mongst the dead, as saith the Scripture; so then Paul might say, that he did desire to be dissolved and to be with Christ; for the next thing to Death is the Resurrection, (and glory for the godly) which time to them is as (before said) but as the twinkling of an eye: Add this, that Paul tells us, that from the time of Death, till the time of the Resurrection, the crown is laid up to be received at that day, (mark that) read the text, 2 Tim. 4.6, 7, 8. in these words, For I am now ready to be offered up, and the time of my departure is at hand; I have fought a good fight, I have finished my course, I have kept the faith; hence-forth there is laid up for me a crown of Righteousness, which God the righteous Judge will give unto Me at

that day; & not to me only, but unto them also that love his appearance. From whence we may learn, that the godly mans glory is to be con∣ferred upon him at the time of Christs appearance, and not at the time of death, only at the time of death it is laid up sure, (for those that have dyed in the faith) ƲNTIL THAT DAY, (namely, Christs appea∣rance) which time to the dead will be no more then a moment, and so being dissolved we shall be with Christ, which is far better; and so I shall pass to the next Objection; which is,

Object. 3. There is such a thing as a soul that goeth to heaven at death, because the Apostle saith, 2 Cor. 5. We know that if our earthly house of this Tabernacle shall be dissolved, we have a building of God, an house not made with hands, eternal in the heavens, (ver. 6.) Therefore we are alwayes confident knowing that while we are at home in the body, we are absent from the Lord.

Answ. To which I answer and say, That the Apostle in this place doth not so much as hint at such a thing as the soul being immortal, or distinct from the body, but speaks of the happy estate and con∣dition of the godly at that time, when mortality shall be swallowed up of life, as you may see, (verse the 4.) in these words, For we that are in this Tabernacle do groan being burdened, not that we would be uncloathed, but cloathed upon, that mortality might be swallowed up of life: From whence we may see, that the Apostle speaks in this place of mortality, being swallowed up of life, meaning by the state of a resurrection, as appears from the 9 and 10 verses, where he saith, That it was their care to labour, that whether absent from the Lord, or present, they might be accepted of him; for (saith he) we must all appear before the Judgment seat of Christ, &c. imply∣ing, that our being present with the Lord, is not to be till the day of Judgment, which day of Judgment, will not be until after the Re∣surrection; so that Paul in this place (Equivolent with David) makes no distance of time between the putting off this body, and the putting on immortality, (viz the Resurrection;) which sheweth, that there is no time to the dead; so that this text speaks not against man being wholly mortal. And so I pass to the next Objection; which is,

Object. 4. In Luke 12.20. in these words, Thou fool this night thy soul shall be required of thee; And Luke 23.43. I say unto thee, to day shalt thou be with me in Paradice; And Luke 16.22, 23. And it came to pass that the beggar dyed, and was carried by the An∣gels into Abrahams bosome; and the rich man dyed also, and was bu∣ryed, and in hell he lift up his eyes being in torments, & seeth Abraham

a far off, and Lazarus in his bosome, &c. Which sheweth, there is an immortal soul.

Answ. To which I answer, and first to the first, (and so in order) which is, Luke 12.20. Thou fool this night shall thy soul be required of thee.

I answer to this, take notice and remember, that I have before shewed, that the word Soul, may be as well read life or breath, from the word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) it bearing many significations▪ for the word is a root, (as I may say) bearing many branches: this considered, the text might be thus read, Thou fool this night shall thy life be required of thee; and if so, there is no colour for to prove the Soul to be immor∣tal; add this, that in answering this text, I also have answered that which is written in the 1 King. 17.21, 22. where it is said, That the soul of the (Shunamites) child came into him again and he revived; it may be read, that the life (or breath) came into the child again, and he revived; Thus may that text, Luke 12. and all texts of that nature be answered according to truth; and so I come to the second text, Luke 16. which speaks of Lazarus being in Abrahams bosome.

To which I answer and say, that it is but a Parable and was no more, so then what is spoke of the trees, in Judg. 9.8. in these words, And the trees went forth on a time to annoint a King over them, and they said unto the Olive tree, raign thou over us; but the Olive tree said; shall I leave my fatness, &c. Moreover consider the Obsurdities that follow, (if that be any more than a Parable.)

As first, then there is knowledge after the flesh, but the Scripture saith, henceforth know we no man after the flesh, 2 Cor. 5. but if that text be more then a Parable, then we shall henceforth know per∣sons after the flesh; for the Rich-man knew that he had seven bre∣thren, and he had a care of them in particular.

And secondly, he knew Abraham to be the father of the Chil∣dren of Israel: again if that be to be litterally understood, then a soul hath eyes, and fingers, and a tongue, and a bosome, and the like.

And thirdly, it calls not only Lazarus a beggar, but Abraham the father of the damned, and will Abraham (trow) own the damned, when they are in hell to be his sons; no surely.

Fourthly, what then may we understand by this text of Scripture.

Answ. We are to understand it a Parable spoken by way of illu∣stration, to shew the happy estate of all such as suffer here in this life, chusing reproach for Christs sake; that they shall (when this life is ended) injoy everlasting felicity; and that those that have

chosen the pleasures of this present life, shall hereafter be punished; yet notwithstanding, both the glory of the godly and the punish∣ment of the wicked, is not to be till the appearance of Jesus Christ at the day of Judgment; for so saith the Scriptures, 2 Pet. 2.9. The Lord knoweth how to deliver the godly out of Temptations, and to re∣serve the unjust unto the day of Judgment, to be punished: And hence the Devils asked Christ, why he was come to trouble or torment them before the time, when he cast them out of those whom they had possessed; and as I have said before, all the wicked mans punishment, and the righteous mans glory, is reserved till that time; and then shall the wicked be cast into a furnace of fire, there shall be wailing and gnashing of teeth; then shall the righteous shine forth as the Son in the kingdome of their father; who hath ears to hear let him hear, Mat. 13.40, 41, 42, 43. 1 Pet. 1.8, 9, 10, 11. 2 Thes. 2.7, 8. John 5.28. Mat. 25, 31, 32, 33. Heb. 11.35. Revel. 22.12. Luke 21.27, 28. From these and many such like Scriptures, we are taught, that both the reward of the righteous and the Wicked, are reserved till the appearance of the Lord Jesus at the day of Judgment; And as touching Hell, I have formerly writ∣ten, that it is not in being till the day of Judgment, and that the Devils place is in the ayr, he being called the Prince thereof; and that also he compasseth the earth by walking to and fro in it; but if he were in Hell, (viz. the Lake) he could not so do, for from thence none can possibly come, when they are once there; but let no sottish soul therefore take liberty to sin, for know (as I before have said) that so soon as a wicked man dyeth, he shall be brought to Judgment, and then receive a just recompence of reward; that is to say, in his account it will be present to him, there being no time or remembrance of time amongst the dead; so that the time be∣tween his death and resurrection, will be no more to him, then the time was to him before he was born, that is to say, from the Creation of the world to the time of his being; although it was a great time, yet to him it was no time, no not a moment, neither will it be after death a moment of time, till the Resurrection, in the account of the dead; therefore take not liberty to sin, for if thou do, thy judg∣ment slumbereth not, but hasteneth, and will fall on thee in a mo∣ment, take heed; and thus I pass to the last Scripture mentioned,

In Luke. 23.43. I say unto thee to day shalt thou be with me in Paradise.

To which I answer and say, That although I have answered this

text before in another place, yet I shall speak somewhat to it here; and first consider, That Christ was not that day in heaven, nor many dayes after, (as I before have said) for Christ was three dayes both soul and body in the grave, as you may read, Psal. 16.10. com∣pared with, Isa. 53.10, 12. and Acts. 2.31. And after he was risen from the dead, and amongst his Disciples, He said touch me not, for I am not yet ascended unto my Father, John 20.17. Which shew∣eth, That Christ was not in Paradise himself that day, in which the words were spoken.

Secondly, it cannot be proved, That the Thief was dead the same day, neither is it likely that he was, because that Christ was not dead himself till after the ninth hour, Mat. 27.46, 47, 48, 50. And if Christ dyed not till after the ninth hour, then there was not three hours more remaining of the day, and after this time, (and in all likely-hood very neer to the end of the day) they be∣saught Pilate, that their legs might be broke, that they might be ta∣ken down from the Cross, because the preparation of the Sabbath drew neer; that they might not hang on the Cross upon the Sabbath day, for that day was an high day with the Jewes; and the text saith, that they brake the legs of the first, and of the second, and when they found Christ dead already, they brake not his legs; the which im∣plyeth clearly, that the other two Malefactors were not dead; and also take notice, that the death of the Cross was a languishing death, and it being unutial, or unlawful to bring the prisoners from their execution to prison again; therefore that they might not make an escape but die according to the Law, they brake their legs, and then by their so doing▪ there could be no means of escape, but they must die; yet it doth not follow, that they did die the same day, for men may lie a whole day, nay they may lie dayes with their legs broken, before they die; and I do dare presume to say, that they were both alive very neer the end of that day, and had nothing inflicted upon them to shorten their lives, but being nailed thorow their hands and feet, and their legs broken; and I dare presume, that many lie lon∣ger then they had to lie of that day, that have been far more despe∣rately wounded: Furthermore I dare presume to say, that no man living can prove that the Malefactors were dead the same day, and if it cannot be proved that they were dead that day, it cannot be pro∣ved, that the soul of the penitent Thief was that day in heaven: moreover, consider Christ did not tell the Thief that his SOƲL should be with him in Paradise; but saith, thou shalt be with me,

not thy SOƲL, but thou, (viz. thou Thief, or thou) Man, shalt be with me) in Paradise, which was not so; then you see that Christ was not ascended himself, but he poured out his soul to death, and that lay in the grave, although God left it not there.

Secondly, it cannot be proved, that the Thief was dead that day, if there were such a thing as the soul ascending into Heaven at the time of death.

And thirdly, the text doth not say, the SOƲL shall be with Christ, but thou (i. e. thou) Man or Thief, (as before said) shall be with me.

These things considered, what may we understand of the text, which saith, verily I say unto thee, to day thou shalt be with me in Paradise.

To which I answer and say, (as I before have said) that whereas Christ saith, to day shalt thou be with me in Paradise, is but to give the Thief assurance of his salvation; for his petition or request is, that the Lord would remember him when he came into his Kingdome; and Christ to put him out of doubt, and to administer comfort and assurance unto him, saith, I say unto thee, to day thou shalt be with me in Paradise; as if he should have said to him, thou desired me to remember thee when I come into my Kingdome, but to put thee out of doubt, I will tell thee at present, (or to day) to thy comfort, that thou shalt be with me in Paradise: Doth it follow therefore because Christ giveth him a promise that day of heaven, that therefore he must be in heaven the same day; it was well for him that he had a promise of it that day, that thereby he may enjoy it when David, (who is not ascended into heaven) shall enjoy it, with the rest of the godly at that day before spoken of: so then that day was but the day of promise, but the day of enjoy∣ment is yet to come; namely, when the Lord Jesus shall be revealed, and till that time we are to wait for it, because all the Saints shall be made perfect, and enjoy their inheritance together. And thus I pass from this Obsection, and hasten to the conclusion of this Subject of discourse.

Object. 5. But if it be objected, that the souls of them that are slain cry under rhe Alter Table, Rev. 6.10.

Answ. If they cry, then they are not in heaven, as is plain, be∣cause when they come there, all crying and trouble shall vanish a∣way.

Secondly, by Alter Table, we are to understand a place of Sacri∣fice; and by Souls crying, we are to understand the blood of the

Saints crying for vengeance, for it is blood that cries for vengeance; and that the soul is (in some places) to be understood blood, is clear; because the life or blood, is to be understood all one in many places: and so it is said that Christ made his soul an offering for sin; and that is to be understood, his life, or more properly his blood, for with∣out blood there is no remission of sins: And also I have before shewed, that the Greek word Soul, bears such a signification as blood, and if so, it is very proper for the souls, (viz. blood) to cry for vengeance, for so did Abels blood cry for vengeance against Cain; and also Christs blood doth cry for vengeance against such as are guilty of it, by trampling it under foot, although it doth speak (for the penitent) better things then the blood of Abel. And thus we are to under∣stand that sixt chapter of the Revelations, that after the red Horse, (and he that sate upon him with the great Sword) had took peace from the earth; then John saw the blood of the just ones lying under the Alter Table; that is, the place where they were made a sacrifice, or where they offered up their blood or lives a sacrifice for Christs sake, and the testimony of a good conscience; and that (viz. blood) cryed for vengeance; and this is that which John saw and declared, when he saith, I saw the souls which were slain for the word of God, and the Testimony which they held. And so I pass to the next and last objection, which is drawn from the 1 Pet. 3.18, 19. in these words.

Object. 6. By which he went and preached, to the Spirits in Prison; therefore there is an immortal soul.

Answ. To which I answer and say, that the meaning of this place is no other, but that the spirit of Christ did preach to the old world in Noahs dayes, or Christ by the same spirit (wherewith he was quickned) preached in the dayes of Noah to those that are now dead or in Prison; for the word Prison is to be understood, a place of security, to secure persons for the day of Judgment, to be either acquitted and justfied, or condemned and executed; and this agrees with Revel 20.13. where it is said, (as at a Goal delivery) That the Sea and death, and the grave, delivered up the dead which were in them, and they were all judged according to their works. And whereas it is read Hell in our Translations, it is meant the grave, for so it should be read; the which if you question it, you may read the margent note, and see it so read there: The like ex∣pression there is in John 31.8. speaking of death, saith, There the prisoners rest together, the smal and great are there, and the servant is

free from his Master, verse 19. So then it was the same spirit, that which raised Christ from the dead; that preached in the dayes of Noah; observe this, (and I pass to the conclusion) That it was not the quickned that preached to the Spirits, who were disobedient in the dayes of Noah, (and now in prison) but it was the quickner, there is the mystery of the text; mark well I have a few words more, and so I shall leave this Subject of Discourse; which is,

First a few words (in particular) to my Antagonist, who saith, That the soul is immortal, because it was created after Gods I∣mage.

Although he hath contradicted himself (sadly) in what he holds, if he own what he hath written in the 13 and 14 and 15 pages of his former Book; intituled, The condition of Adam in Paradise; where he saith, that the whole man begets the whole man, and also (else where) saith, that if Adam did not beget the whole man, viz. the soul) then did he not beget a perfect and compleat creature, as the beasts do in their kind; Page 12.

To which I answer and say, and first how my Antagonist will be able to prove the soul (as he calls it) to be that which was created after Gods Image, I know not, for the Scripture saith. Gen. 1.26. that God said, let us make Man after our Image, (not, let us make a soul after our Image;) and when God had made man out of the dust of the earth, (after his own Image) then he breathed into him the breath of life, (and then that which was made after Gods Image, e. i. the Man) became a living soul; so that it was not a living soul that was put into man, but the man that was made of the dust of the earth, became a living soul by Gods breathing into him, (mark that.) But no more of this, because I have spoken of it already in this Subject of Discourse.

But (secondly,) cannot the soul be mortal, because it is after Gods Image, how then came Christ to die if not mortal, and yet he was after Gods Image, for he was the express Image of his Fathers Person, Heb. 1.3. and yet notwithstanding, was so mortal as to die body and soul, Isa. 53.12. And also the Apostle saith, that the Man (not soul) is the Image and glory of God, 1 Cor. 11.7. and yet man dyeth; from whence you may see your self answered, and your reason or argument nothing worth. And as to the other matter (viz.) the souls Parentage, I have received much light in it, although not by my Antagonist, for I do suppose that he wrote things from others, (for arguments sake) which was not his own

judgment, and therefore he spake so cloudily; but that which caused me to examine the matter more nisely, was the words of a beloved brother in a private conference between him and my self, about the business, in the which (amongst the rest of his discourse) he offe∣red this thing as an obsurdity which would follow, if the souls pa∣rentage was not on earth, for saith he, it hath been known, that some∣times there hath been such acts of uncleannesses in propagation, as the Parent with the child, and the child with the Parent, and severall acts of uncleanness hath been committed; now me thinks (saith he) it is obsurd, to think that the pure God which hates uncleanness; in the least to seem to own such a thing as to create or give a soul, or to put his hand to the work (as we may say) in such an unclean action; but every creature having seed in it self, doth bring forth of it self ac∣cording to its kind, and the man which doth abuse Gods ordinance, and way in propagation, must at last suffer for it, &c. This and such like Discourse, did put me upon the search and tryal of things (since my last book was written) whereby if time would give me admition at this time, I could give you an account of it more at large, but time fails me, and calls for brevity, and therefore shall say no more to this Subject of discourse, but this, (that is,) The Souls Im∣mortality hath been the conceit of the Heathen Philosophers, which did suppose, that mortal vertue should be rewarded hereafter, for that all men injoyed blessing alike here in this life, and not knowing that there was to be a Resurrection of the body, whereby persons might receive the reward of what they have done in the body, they have Imagined such a thing as the soul to live and receive a reward; hereafter; and (indeed) the Church of Rome have readily received such an Opinion; (also) from whence the Church of England have received it by tradition; and I am ready to believe, that the Church of Rome have also abused our Greek Copies in many par∣ticulars, to bear a face toward their opinion; as that text in Mat. 10.28. and the stop, Luke 23.43. and many such places as in reference to this Subject and others also; but however the wisdome of God is such, as that they cannot bury the truth, because he hath given to his people that spirit, that gave forth the Scriptures, to reconcile and keep the whole body of the Scriptures in a sweet har∣mony; but as for us that believe, that there is to be a Resurrection both of the just and unjust; let us not imagine any such thing as a Souls Immortality (till the Resurrection;) but know that our re∣ward shall be given to us at that day. Me-thinks, the Church of

England seem to deny, such a place as Purgatory, and yet hold an Oppinion that is the rise of it, and maintains it; for say the Pa∣pists, when persons die they do not go to Hell or Heaven, but the soul goeth to a place between both, viz. Purgatory, and not to the full joy or punishment; and so say the Church of England (in effect) that the soul is not in the full joy or torments till after the day of Judgment, as though they could go to Heaven, into Gods presence, and yet not have there full joy; as though in his pre∣sence there were not fulness of joy, and at his right hand pleasures for evermore; and also, as though when souls have been cast into Hell, and have been punished there, they shall be brought from thence again to the Judgment seat of Christ, to be tryed whether they have deserved Hell ye or nay: O strange conceit of the pure Justice and righteous dealing of God in his punishing sinners, what shall souls when they have been long in Hell, come out again and enter into a body, it's some comfort to them that they shall be a lit∣tle while out of torments, but if they come from Hell they have paid the utmost farthing, for when they are once there, they shall in no wise come forth, untill they have paid the utmost farthing. These and many such things I might spend time about, but this I shall leave with thee; (courteous reader) know, that when God takes away mans breath he dyeth, and so dust returns to dust, and the Spirit (viz. breath) to him that gave it; and that breath that returns to God, as it made the man that was made of earth, to become a living soul, capable to enjoy what God gave him; even so in the Resurrection, when that dust is raised by God (and every bone and member in its proper place) then shall God give forth the same breath of life again into every man; and so they shall be thereby capable to receive according to what they have done in the body, whether it be good, or whether it be evil; and to this the Spirit of God bears witness in the holy Scriptures. And so I leave this Sub∣ject, and come to the next, which is Gods love to the whole lump of man-kind, in using a means to bring them to a Resurrection of life and Glory; and I shall handle them in two particular Subjects.

The first, will be the Resurrection; and the second, Gods love to man in point of Salvation and glory; and so to the first Subject; namely, That although man must dye and be like water spilt upon the ground, yet the Lord will bring him up again from the dead to live for ever in glory, or misery, according as they have received his grace, and walked worthy of it; or as they have slighted and abused grace and mercy, and not walked worthy of it.

THE Resurrection of the Body PROVED.

AS touching this Subject of the Resurrection, I shall be brief, yet full enough to prove it to be the truth of God, and the foundation of the godly mans faith and hope; and my method to prove it, shall be by laying down this Position; which is,

That the dead bodies of those that return to the dust, shall live again, and arise and come to Judgment, to receive ac∣cording to what they have done, whether it be good or e∣vil.

For so saith our blessed Saviour, (John 5.28. in these words) Marvel not at this, for the hour (or time as the word will bear it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hora) is coming, in the which all that are in the graves shall hear his voyce, and shall come forth, they that have done good to the Resur∣rection of life, and they that have done evil, to the Resurrection of Condemnation; for the Trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed, 1 Cor. 15.52. And that this is true, weigh the following Reasons, which will confirm the truth of the Position; and the first Reason is,

Reas. 1. Because Christ himself did both die and rise again to be the first fruits of them that sleep, that he might bear a sure Testi∣mony

to prove the Resurrection of the dead; as saith the Apostle, 1 Cor. 15.20, 21. in these words, But now is Christ risen from the dead, and become the first fruits of them that sleep, for since by man came death, by man came also the Resurrection of the dead; for as in (or by) Adam all die, even so in (or by) Christ shall all (men) be made alive, but every one in his own order, vers. 22.23.

Reas. 2. Secondly, because the Scripture saith, that our bodies shall be redeemed from the Grave, and cloathed with immortality; and indeed it was the very thing that Saint Paul waited for and comforted himself in, Rom. 8.19, 20, 21, 22, 33. in these words, For the earnest expectation of the creature, waiteth for the manifesta∣tion of the Sons of God; for the creature was made subject to vani∣ty, not willingly but by reason of him who hath subjected the same, in hope because the creature it self also shall be delivered from the bon∣dage of corruption, into the glorious liberty of the children of God; for we know that the whole Creation groaneth, and travelleth in pain together until now, and not only they, but ourselves also, which have the first fruits of the Spirit, even we our selves groan within our selves, waiting for the adoption, to wit, the redemption of our bo∣dies; From whence we may see, that the Apostle did look and wait in his mind for the Resurrection of the BODY, which is to be understood the Resurrection: and thus we see that our BODIES shall be redeemed from the dust; (and all kind of Corruption) which proveth the Resurrection: And so I pass to the third reason; which is,

Reas. 3. Thirdly, because the Scripture saith, the dead bodies of such as are in the dust, shall arise again, and live, as saith the Prophet, (Isa. 26.19.) in these words; Thy dead men shall live, together with my dead bodie shall they arise; awake and sing ye that dwell in the dust, for thy dew is as the dew of Hearbs, and the earth shall cast out the dead, that is in it. The which agreeth with the words of the Prophet Ezek. which saith; And as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone; and when I beheld, loe the sinews and the flesh came upon them, and the skin covered them about; and there was no breath in them: Then I Prophesied as he commanded me, and the breath came upon them, and they lived and stood up upon their feet, an exceeding great Army. From whence we may see, that there is to be a Resurrection of the body out of the dust of the earth, to life again, that all may come to Judgment to give an account of what they have done in the

body, whether it be good or evil. And so I come to the fourth Reason, to prove the Resurrection of the body; which is,

Reas. 4. Fourthly, because the same IT which is sown in cor∣ruption, the same IT riseth in incorruption, and every seed shall have its own body; as saith Saint Paul, 1 Cor. 15.42. So also is the Resurrection, IT is sown in corruption, IT IS raised in incorruption; for this corruptible must put on incorruption, and this mortal must put on immortality; so when this corruptible hath put on incorrupti∣on, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, death is swallowed up in victory: O Death where is thy sting, O Grave where is thy victory; Which clearly proveth, that the same that goeth to the dust, the same riseth again out of the dust; only the corruption putting on incorruption, and the mortal putting on immortality, which cannot be understood another body, but the same body, neither can it be true which is said, Death is swallowed up in victory; (no) for if the dead bodies rise not out of the Graves, then the Grave hath victory, and is not conquered, so as to be said, O Grave where is thy victory; but the victory of the Grave is destroyed by Christs death and Resurrection, that we should not be holden therein. All which proveth there is to be a Resurrection of the dead bodies out of the Graves. And so I come to the fifth Reason, to prove the Resur∣rection of the dead; which is,

Reas. 5. Fifthly, Because Job also confirms this truth, saying; O that my words were now written, O that they were now printed in a book, that they were graven with an Iron Pen, and laid in the rock for ever; for I know that my redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin worms de∣vour this body, yet in my flesh shall I see God, whom I shall see for my self, and my eyes shall behold and not another, although my reins be consumed, Job 19.23, 24, 25, 26, 27. From hence we may see, that although Job were in great afflictions, yet the consideration of the Resurrection comforted him; and that he means the very same body is plain, because he saith, that although worms did de∣vour his body, yet in his flesh, with his eyes, (and not others) should he see Christ his Redeemer in the latter day, stand upon the earth, whom he should behold for himself, and not another. So then the very same Job that then was in misery, the very same Job was afterwards to see the Lord: to which add, that the very same

body, that suffereth with Christ, the very same body shall raign with Christ; for it is against pure justice, that one body should suffer with Christ, or for Christs sake, and then another body glo∣rified, and that body which suffered to perish for ever; this cannot be in justice, which also proves, that the same body shall arise out of the dust. And so I pass to the sixth Reason further to prove, that the dead bodies of men which now are asleep in the dust of the earth, shall awake, live and be raised again from the dead; which is,

Reas. 6. Sixtly, Because Daniel further confirms the truth of this saying; Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt, Dan. 12.2. In this text there is these two things considerable; the first is, that such as sleep shall awake; and Secondly, the place where that they sleep, and that is in the dust; and Thirdly, that it is not meant spiritually, that is to say, to awake out of a state of a sleep of sin to Righteousness, because some of those that awake, do awake to everlasting shame and contempt; which cannot be ta∣ken in a spiritual fence; for I hope no man is so void of understand∣ing, as to think, that such as awake out of sin, and stand up from a spiritual death, that they awake to everlasting shame and contempt; but some of those that do awake Daniel saith, do awake to ever∣lasting shame and contempt; which sheweth, that those that die and sleep in the dust, that the very same shall arise again, even that which sleeps both of good and bad, some to everlasting Joy, and some to shame and everlasting contempt: which clearly proveth, that the dead bodies of such as sleep in the earth, shall (even they themselves and not another) arise. And thus I pass to the seventh reason, to prove the Resurrection; which is,

Reas. 7. Seventhly, Because Saint Paul saith, That the dead in Christ shall rise first: Now this cannot be meant spiritually; first, because those that be in Christ cannot be spiritually dead, that is to say, dead in trespasses and sins; and secondly, if it should be Ob∣jected, that there may be dead branches in the Vine, John. 15. then I answer, that such shall forthwith be cut out, and have no priviledge by Christ; but the dead in Christ spoken of both by Saint Paul and Saint John, have priviledge by being dead in Christ, which means the death of the body, and the Resurrection of the body from the dead; that is to say, the godly, even such as live and die in Christ, shall arise a thousand years before the wicked; as you

may see, 1 Thes. 4.14, 15, 16. compared with Revel. 20.5, 6, 7, 8, 9, 10, 11, 12. And that this is no spiritual Resurrection, but a Resurrection of the body, is plain; because it is that which the Apostle is a speaking of in that place, as you may read, 1 Thes. 4.13, 14, 15, 16. In these words; I would not have you ignorant brethren, concerning them that are a sleep, that ye sorrow not even at others that have no hope; For if we believe that Jesus dyed and rose again, EVEN SO, (mark that) them also that sleep in Jesus, will God bring with him: For this we say unto you by the word of the Lord, that we that are alive and remain unto the coming of the Lord, shall not prevent them which are asleep; For the Lord himself shall descend from Heaven, with a shout, with the voyce of the Archangel, and with the Trump of God; and the dead in Christ shall rise first: Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the Air; and so shall be ever with the Lord. From whence we may see clearly, that the Apostle is speaking of the Resurrection of the body; for saith he, If we beleeve that Jesus dyed and rose again; EVEN SO, them ALSO that sleep, (the even so) implyeth, that as Jesus slept and rose again; even so shall we sleep and rise again; and we may know, that the same body that was crucified unto death, and was buryed, even the same body, rose again; for so saith Christ (to Thomas) after his Resurrection, Come feel the Print of the nails in my hands, and reach hither thy hand and feel my side, that is piersed; so that we may see it was the same body, which was cru∣cified, dead and buryed, which also rose again; even so shall our bodies, (even the self-same body) arise out of the dust of the earth and come to Judgment. And so I pass to the eight Reason, to prove that those that are now asleep in the dust of the earth, shall arise from the dead; which is,

Reas. 8. Eightly, Because Christ hath proved it from the Scrip∣ture, and the Spirit of God in his People have caused them earnestly to hope and wait for it; and first that Christ hath proved it, read Mat. 22.31, 32. in these words As touching the Resurrection, (saith Christ) of the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob; God is not the God of the dead, but of the liv∣ing. In these words Christ is proving the Resurrection, in oppositi∣on to the opinion of the Saduces, which held, that there was no Resurrection; but Christ tels them, that they did err no knowing

the Scriptures, nor the power of God; as much as if he should have said, if you had known the Scriptures, you would have believed and acknowledged the Resurrection; for they bare their Testimo∣ny to the truth thereof; or if you had been well instructed about the power and omnipotency of God, it would not have seemed to be a thing so incredilous unto you, that God should raise the dead; for saith he, God did tell Moses, that he was the God of Abraham, and of Isaac, and of Jacob, and God is not the God of the dead but of the living: but now Abraham, Isaac, and Jacob, is dead, as if Christ should say, therefore God is not their God upon your account; O ye Saduces: but God is the God of Abraham, Isaac and Jacob, for they live to him; that is in his account, for God seeth all things, past, present, and to come, and calls things that shall be, as if they were, Rom. 4. And so he seeth all men risen from the dead, and stand before him alive in a Resurrection; and thus all live to him (viz. in his account, and this is to be un∣derstood in this text, as I before have said; so then there was a sort of men then, even as there is now, which did deny the Resurrecti∣on, (of the bodies of the dead, which are in the dust) but Christ op∣poseth them, and proveth; That there is to be a Resurrection.

And Secondly, the Spirit of God in his people have caused them earnestly to hope and wait for it, as you may read, Heb. 11.35, 36. in these words, Others had tryals of cruel mocking, and scourgings; yea moreover of bands and imprisonments; and others were tortured, not accepting deliverance, that they might obtain a better Resurrection. From these things which have been written, you may see, that both Christ have proved, and the Saints earnest∣ly hoped and waited for the Resurrection, and indeed (and in truth) it was never questioned by the godly, for when Christ tels Martha, that her brother Lazarus should rise again; I know (saith she) that my brother shall arise again, in the Resurrection, at the last day: she never once questioned, but that her brother, (even the same man Lazarus) should arise again at the last day; which shew∣eth, that both Christ and the Saints doth prove and acknowledg, that those that sleep in the dust of the earth, shall arise, even the same bodies, (only incorruptible) and come to Judgment. And so I pass to the ninth Reason, to prove that those which are asleep in the dust of the earth, shall arise; which is,

Reas. 9. Ninthly, Because otherwise were the Saints in a worse condition then the wicked, for they bear about in their bodies the

dying of the Lord Jesus, and suffer deeply, and are accounted as sheep for the slaughter; and the wicked they eat and drink, and take their pleasure: now if there be no Resurrection, then the wick∣ed were in the best condition; for if there were no Resurrection then there would be no judgment, and then the word, remember for all this, God will bring thee to judgment, were of no force; and I never yet read of a day of judgment (since Adams being cast out of Paradise) to be till after the Resurrection, and then no Resur∣rection, no Judgment; then I may say with Saint Paul; Let us eat and drink, for to morrow we shall die; but that there is to be a Resurrecti∣on, and that it will go ill with the wicked, read, John 5.28. Dan. 12.2. (and the like) But if there were no Resurrection, then the righteous were in the worst condition, as you may read, 1 Cor. 15.16, 17, 18, 19. in these words. For if the dead rise not, then is not Christ raised; and if Christ be not raised, your faith is vain, and ye are yet in your sins: Then they also which are fallen asleep in Christ, are perished; if in this life only we have hope in Christ, we are of all men most miserable. From whence we see, were it not for a Resurrection the wicked were in the best condition, and the Saints of all men the most miserable be∣cause of their sufferings; but it is not so, for they are in the most hap∣piest condition. And thus I pass to the tenth Reason, to prove that the dead (as before said) shall arise; which is,

Reas. 10. Because the Scripture saith, that our vile bodies shall be fashioned and made like unto Christs glorious body; as saith the Apostle, Phil. 3.20, 21. in these words, For our conversation is in heaven, from whence also we look for the Saviour the Lord Jesus Christ; who will change our vile bodies, (OR RENEW, OR RE∣FORM, OR PƲT IT INTO A BETTER ESTATE; AS THE WORD 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, Qui reformabit corpus, WILL BEAR IT) that it may be fashioned like unto his glorious body. From whence we may see, that the dead shall arise and have their vile bo∣dies renewed, or reformed, even changed into another estate and condition, yet the same body, and made in fashion like to Christs glorious body: so then, it is not another body, but these our vile bodies fashioned, and made like to Christs glorious body; which proveth, that the same body which dyeth, the same body shall rise again, only corruption and imperfection taken away; and this agreeth with the whole current of Scripture. And thus I pass to the Eleventh Reason, to prove, that such as are returned to dust, shall again awake and come forth out of their graves unto judg∣ment; which is,

Reas. 11. Eleventhly, Because the Scriptures saith, That all things even the whole Creation, shall be delivered from the bon∣dage of corruption, and restored into its primitive estate; only those excepted, who have voluntarily made themselves miserable for ever; yet even they shall arise with such a body as shall not die any more; (the greater will be their misery) And that there is to be such a Resurrection, read these Scriptures, Acts. 3.19, 20.21. Rem. 8.20, 21. in these wordes, Repent ye therefore and be con∣verted, that your sins may be blotted out: when the times of refresh∣ing shall come from the presence of the Lord; And he will send Jesus which before was preached unto you, whom the heavens must receive until the times of restitution of all things; which God hath spoken by the mouth of all his holy Prophets, since the world began; for the creature was made subject to vanity, not willingly, but by reason of him (viz. Adam) who hath subjected the same in hope; for we know that the whole creation groaneth and travelleth in pain together until now; because the creature it self also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God: for even we our selves groan within our selves, waiting for the adoption, to wit, the Redemption of our bodies. From these Scriptures, and more that might be added (of this nature) it doth appear, that the bodies of the sons of men, shall be raised again from the dead, and he restored into that estate wherein they were created; and also into the glorious estate that the body of Jesus Christ him∣self is in; for when he shall appear, we shall be made like him, and he hath a body of flesh and bones, which proves the Resurrection; for if it be not the same body that goeth to the dust which is raised again, but another body, then it is a new Creation, and not a Re∣demption by a Resurrection; and then is not the Scriptures true, which saith, O Death I will be thy Death; and, Death shall deli∣ver up her dead; but God and the Scriptures is true, and all them that do deny that the dead bodies shall again live, and arise out of the dust of the earth, are lyers. And so I pass to the Twelfth and last reason, (although I might add many more if time would per∣mit) to prove, That the dead which sleep in the dust, (both good and bad) shall arise and come to Judgment; which is,

Reas. 12. Because the Scripture saith, that although we must needs die, and be as water spilt upon the ground, yet God hath used a means that those that are thus banished, should not be for ever ex∣pelled from him: for Christ hath destroyed him, that had power over

death, which is the Devil; and hath delivered us, (by Resurrecti∣on) who by the reason of the fear of death were kept in slavery all our life long. For nothing would be so troublesome to the godly, as the thought of death, were it not for a Resurrection; but saith the Lord, I will ransome them from the power of the grave, I will redeem them from death; O Death I will be thy Plague; O Grave I will be thy destruction: He will swallow up death in victory, and the Lord will wipe away tears from all faces, Hosea 13.14. Isa. 25.8. 2 Sam. 14.14. Heb. 2.14.

From these Reasons and Scriptures, (and many more which might be added,) we may clearly see, That the dead, (namely such, as do (now and shall) sleep in the dust) shall arise (both good and bad) and come to Judgment. And now courteous Reader, seeing it is so, that the dead (as before said) must arise and come to Judg∣ment, be exhorted to take up that good resolution, with (the ho∣ly man) Job 14.14. which saith, If a man die shall he live again, then all the dayes of my appointed time will I wait till my change come, giving thanks alwayes to the God and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the dead; to an inheritance incorruptible, and undefiled, that fadeth not away. Therefore, gird up the lines of thy mind, waiting for that bles∣sed hope, and glorious appearing of our Lord Jesus Christ; who will change our vile bodies, and fashion them like unto his glorious bo∣dy, according to his (promise and) mighty working; whereby he is able to subdue all things unto himself; who hath abolished death, and brought life and immortality to light. To whom be praise and glory, for ever and ever, Amen, 1 Pet. 1.3. Phil. 3.20, 21. 2 Tim. 1.10.

Secondly, take this word of advice by way of Caution; (which is) take heed and beware of giving heed to such as do deny the Re∣surrection; of whom there is two sorts now in our dayes, as there was in the Apostles dayes; the one sort is like unto the Saduces, Mat. 22.23. which deny, that there is any Resurrection, An∣gels or Spirits, (viz. God or Devil) Heaven or Hell, of that sort is the Ranter and his adherents; and such like Athiestical Spi∣rits. And the other, are like unto HYMENEƲS and PHILE∣TƲS, 2 Tim. 2.17, 18. who say, that the Resurrection is already past; whose words eat as doth a canker; and of this sort is the Quakers, who doth affirm, that he is already risen from the dead,

and in the Resurrection, and so the Resurrection is past to him; who denyeth iniquity in (words in) the history, and yet heaps up iniquity upon iniquity in the mystery. And these are the two sorts which may fitly be compared unto the Sect of the Saduces, and to Hymeneus and Phyletus; and I do not report the things whereof I write by hear-say, but from their own mouths, (the more is the pitty and to be lamented.) These two sorts differ in manners or conversation, but very little in Judgment, (in point of doctrine) unless it be in that of conversation (as before said) the which if they had the conversation of Angels, and yet so corrupt in princi∣ple, the Scripture declares them to be in a cursed and miserable con∣dition, Gal. 1.6, 7, 8, 9. Col. 2.18, 19. Acts. 3.23, 24. And indeed the conversation of many of them, is bad enough, although they disfigure their faces, and seem unto men (to fast from sin and) to be more righteous then others; yet they have been seen to want that special duty of prayer in their families, and giving thanks in the presence of their Families for their food; (which God hath be∣stowed on them) although Christ and the Apostle, did not neg∣lect to do their duty in that case, to lead us an example; but no more as to this, I shall leave it until the day in the which God will try the wayes of the sons of men, and discover all deceit and false∣hood, of what nature soever it be.

But as touching the opinion about Gods holy Ordinances, by which he hath appointed to be worshipped in; is sleighted and re∣jected by them, as water-Baptisme, and eating of Bread, and drinking of Wine, (solemnly celebrated) to set forth Christs death and a participation of the benefit thereof; with the slightings of forms, as they call them, although God delight in nothing which is out of form and order: as the host of Heaven and earth doth de∣clare, who when God found them without form, (and void) did by his word put them in form and order, and gave decrees to the Sea, and ordinances unto the Sun, Moon, and Stars, and they keep them: so that God delights in form and order, and also is a God of order in all the Churches of the Saints; hence Saint Paul com∣mended form, Rom. 6.17, 18. in these words, But ye have obey∣ed from the heart, that form of Doctrine which was delivered unto you, being therefore made free from sin, ye became the servants of Righteousness, &c. From whence you may see, That those men which do slight and deny forms in our dayes, have not received that Spirit which was in the Apostle, but another Spirit, even the

Spirit of error; although it strive to transform it self into an An∣gel of light, that thereby it may deceive the hearts of the simple; for men are got to this height of wickedness in the mystery, as to think that they comprehend all things, and so consequently are Gods; but they shall die like men, for their breath is in their nostrils: yet talk of what you will, (almost) it is in them, (as they say) as the first Adam, and the second, and God; and also the Serpent slain within them, the tree of life, and the tree of knowledg, the judg∣ment seat, Heaven and Hell, Mount Zion, and the new Jerusa∣lem; the two witnesses; and what not! they have comprehended all these things, as they say; but alass, they die, and in the very same time their thoughts perish, and they are chased and gone, like a vision of the night: Mark one peece of horrible pride of Spirit which is in them, they will not allow the holy Scriptures to be called the word of the Lord, neither do they exhort and press men to be di∣ligent to read and keep the things contained therein; but their fraughty books, must (some of them) bear the Title of the word of the Lord, to the world and earthly men, and the like, so that he that seeth but very little, may see them to be the men before spoken of, which shall deny all that is worshipped, as God, shewing them∣selves that they are God; O horrible pride, and yet pretended humi∣lity, this is ungodliness in a mystery; I shall not enter upon the particulars of their bottomless opinion; first, because it is not my task at this time; and secondly, because time also (at present) will not give leave in reference to other occasions; I only hinted at these few things, to caution the courteous Reader, to take heed and try well, what doctrine he doth receive before he receiveth it.

And as touching the Resurrection of the body (even the same body) out of the dust, thou hast heard already proved, but perad∣ventures some may object and say.

Object. That flesh and blood shall not inherit the kingdome of hea∣ven.

Answ. To that and such like Objections I briefly answer and say, That this no whit contradicts, that men (after they be risen) shall be flesh, blood, and bones; if we consider that the same Apostle o∣pens the meaning of his words in the very next verse, by saying, neither doth corruption inherit incorruption; shewing, that his meaning is, that that corruption of flesh and blood, or flesh and blood corrupted, shall not enter into the Kingdome of Heaven,

until that corruption hath put on incorruption: so then, while it is corrupted flesh and blood, it cannot enter into the kingdome of Heaven, for no corrupt thing shall come there; yet notwithstanding man, which is flesh and bone, is at this time in Heaven, and so shall many more after the Resurrection inherit that glory, and yet shall be flesh and bones, for man was created so at the first, before he was corrupted, and shall be so (namely flesh and bone) after his corruption is taken away; for when he ceaseth to be flesh and bone, then he will cease also to be man, unless man can consist and have a being without flesh and bone, which cannot be: Moreover the text it self may be read (and doth well bear it) thus, For this I say unto you bretheren, that the corrupt nature or infirmity (OF MAN) cannot enter into the kingdome of God. For so the Origi∣nal will bear it from the word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) and being so read, it lyeth without Objection, for I have ever affirmed, that the corruption or infirmity of man, shall not enter into the kingdome of God, but shall be taken away before that time.

And where it is said, That that which thou sowest, thou sowest not the same body that shall be, but God giveth it a body as pleaseth him.

To which I answer and say, that it is true, it is not the same body which is sown in respect of corruption, for the text saith, that it is sown in corruption, and it is raised in incorruption; and so it is true in that sence, that the Apostle speaks of, that is, it is not the body of corruption which is raised, although every seed shall have its own body, only the corruption taken away; and this is the meaning of the Apostle in this place.

Object. And as touching that objection spoken by Job 7.9. in these words, As the cloud is consumed and vanisheth away, so he that goeth down to the grave shall come up no more.

Answ. To which I answer and say, That these texts of Scripture, are the most material ones that I know of, whereby the Resurrecti∣on may be denyed, although some other seem to shew a colour un∣to it; and that we may see that this Scripture intends no such thing as (some would have it to do even) to deny that the same body shall arise, and enter into the kingdome of God; read the next verse, and that will shew you that Job means, that men which die shall rise no more so as to be known as men after the flesh; as men that have taken a great journey, and be long absent, do return and possess their houses and habitations, but man shall not so arise as

to possess his former house or habitation; and this appears to be Jobs meaning, as from verse the 10. in these words, He shall return no more to his house, neither shall his place know him any more. So then, this 10 verse expounds Jobs meaning in the 9 verse, or other∣wise Job sadly contradicts himself; so that we cannot tell when he speaks the truth, for he doth frequently declare the Resurrection of the body, as in Chapter 14.12. and 14. Chapter 19.26, 27.

These things considered, I shall only add a Use of Comfort to those that do believe, that all that are asleep in the dust shall come to a Resurrection; to receive what they have done in the body, whether good or evil; and being perswaded thereof, do wait all their dayes in the right way of the Lord, until their change come, even to such the Scripture speaks much comfort, for they shall be exalted to inherit the earth, in the morning of their Resurrecti∣on, they shall have dominion over the wicked, and they shall be as ashes under the soles of their feet, when those that have walked wisely shall shine as the Firmament, and they that have turned ma∣ny to righteousness as stars for ever and ever; therefore know, that although the wrath of man may (possibly) lay thee in the dust, yet from thence the Lord will bring thee, and set thee with Prin∣ces, and put a Crown of Righteousness upon thine head, and make thee inherit the throne of glory, Psal. 37.34. and Psal. 49.14, 15, 16. Dan. 12.3, 4. Mal. 4.2, 3. 1 Sam. 2.8. 1 Pet. 5.3, 4, 5. 2 Tim. 4.6, 7, 8. Revel. 14.12, 13. Chap. 20.5, 6, 7, 8.

And thus I pass from this subject of Discourse▪ and come to the next, which is, The love of God to all men, in giving of his Son to bring them to a Resurrection, and after that to an eternal weight of glory, if they sell it not for the pleasure and glory of this pre∣sent world, as Esau sould his birth-right, for a mess of pottage, and so he received not the blessing.

Gods Love to Man-kind DISCOVERED.

AS touching Gods universal Love to the Sons of Men, (or the whole lump of Man-kind) I need not spend much time about, for the Scriptures are full, and the truth thereof is written, (as I may say) in Capital Letters, so that he that runs may read and see the truth thereof; and there∣fore I shall be brief as to this Subject of Discourse: and in order to the clearing of it, I shall lay down this Position, as the ground-work to the Discourse; which is,

That Gods Love was so great to the Lump of Man kind, (viz. the whole World) that he gave his only begotten Son to Death, to bring all men to a Resurrection, and to an Eternal weight of Glory; (the which glory all men shall enjoy) if they sell it not by their sins. Or thus, (in short) Jesus Christ tasted death for every Man and Woman.

And that this is truth, read these few Scriptures, (as first) Heb. 2.9. in these words, We see Jesus who was made a little lower then Angels for the suffering of death was crowned with glory and honour, that he by the grace of God should taste death for every man.

From whence we may learn, that Jesus Christ did die for all men, or the whole lump or quantity of man, as it is rendred from the Greek Phrases, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and to this agreeth the saying of our blessed Saviour, written by Saint John 3.16, 17. in these words, God so loved the WORLD (mark the word WORLD) that he gave his only

begotten Son, that whosoever believeth on him should not perish, but have everlasting life; for God sent not his Son into the WORLD to condemn the WORLD, but that the WORLD thorrow him might be saved. To which add that which is written, 1 John 2.1, 2, 3. in these words, My little children, these things I write unto you, that ye sin not; but if any man sin, we have an Advocate with the Father Jesus Christ the righteous, and he is the propitiation of our sins; and not for ours only, but also for the sins of the WHOLE WORLD. From these Scriptures, with many more that might be added, it doth evidently appear, that Jesus Christ did die for every man; and yet further to confirm this truth, I shall prove it by sircum∣locution, or plain reasons drawn from the Scripture; and the first is,

Reas. 1. First, Because God hath sworn by himself, (because he could swear by no greater) that he desireth not the death of such as die, or of the wicked; but tels them that their destruction is of themselves, as Ezek. 33.11. in these words, Say unto them, as I live saith the LORD GOD, I have no pleasure in the death of the wicked, but that he would turn from his wicked wayes and live; turn ye, turn ye, from your evil wayes, for why will ye die O house of Israel; And wo be to thee Jerusalem, wilt thou not be made clean, when shall it once be? Thy destruction is of thy self, thy wickedness hath pro∣cured it, Jer. 13.22, 27. From whence we may see, that God is so far from decreeing any mans damnation simply of his own will, unless in reference to their rejecting of grace tendered, that he hath entred into an oath before the sons of men, not to desire their ruin, unless they resist his spirit in the tenders of grace; which sheweth that he gave his Son to die for such as perish; for without blood there is no remission of sins: so then there cannot be a tender of the Gospel (which is remission of sins) to such for whom Christ dyed not; but more of that anon, I pass at present to the second Reason, to prove that God gave Christ to die for all men to bring them to a Resurrection and glory, as before said; which is,

Reas. 2. Secondly, Because as God hath sworn not to take pleasure in the death of them that die, so he hath also said, that it is good and acceptable in his sight, and well pleasing to him, to have all men have Salvation; and to that end Christ dyed as you may read, 1 Tim. 2.1, 2, 3, 4, 5, 6. in these words, I exhort therefore first of all, Supplications, Prayers, intercessions, and giving of thanks be made for ALL MEN; for Kings, and for all that are

in authority, that we may lead a quiet and peaceable life in all god∣liness and honesty; for this is good and acceptable in the sight of God our Saviour, who would have ALL MEN to be saved, and come to the knowledg of the truth: For there is one God and one Mediator be∣tween God and men, the man Christ Jesus; who gave himself a ransome for ALL, to be testified in due time. From whence we may see, that (first) as God hath sworn by himself, that he de∣sireth not the death of the wicked. Secondly, that he also (saith he) would have all men saved; and that they might be saved, he saith that he gave Christ to be a ransome for all men; so that from these two reasons, you may see Gods love to all men extended; and I pass to the third Reason; which is,

Reas. 3. Thirdly, Because God hath commanded the Gospel to be declared to all men, and condemneth such as believe it not; and the Gospel is to be understood good news, (viz.) remission of sins and salvation by Christs blood; and commandeth men to be∣lieve it upon pain of eternal wrath: But if Christ did not die, for every man, to whom the Gospel is commanded to be preached, then a lye is commanded to be preached to the greatest part of men, and they damned because they believe (and receive) it not; the which to say, were ridiculous and blasphemy: But that you may see, that this is true, consider well, that if there be a Command given to Christs Ministers to preach the Gospel to every man, (that is to say in plain english, that Christ dyed for their sins and rose a∣gain for their Justification) and yet Christ did not die for every man, then this is to command a lye to be preached, to the greatest part of men, and they damned for not believing of it, if Christ only dyed for a few as some say, the which so to say is wickedness; and then also those that are damned for not believing the Gospel, are damned for not believing a lye; and how wicked such an opinion is, I shall leave all to Judge who know any thing of God; And that you may see, that the Gospel is to be preached to every creature, and men to believe it upon penalty of condemnation, read Mark 16.15, 16. in these words, And he said unto them, go ye into ALL THE WORLD, (mark that) and preach the Gospel to EVERY CREA∣TƲRE, (mark that) he that believeth and is baptised, shall be saved; but he that believeth not, shall be damned. From whence we may see, that the Gospel, namely, the good news of Salvation thorow Christs blood, is to be preached to every man, and whosoe∣ver doth not believe it, namely, that there is life and remission of

sins for them, thorow Christs blood, are to be damned, because they make God a lyar, John 3. Chap. 8. 1 John 5.10. These well considered, sheweth that God did give his Son, (the Lord Je∣sus) to die for every man as before said; and so I pass to the fourth Reason; which is,

Reas. 4. Fourthly, Because it is very plain, that so many as were made sinners by the first Adam, so many were made righteous by the second Adam; and it is evident, that all were made sinners by the first Adam; Ergo, all are made righteous (also) by the second Adam; for there is all set in oposition to all; that is to say, so many (all) as was made sinners by Adam, so many (all) was made righteous by Christ; and if so then it doth follow undeny∣ably, that God gave Christ to die for every man; and that the premises are true, read the words of Saint Paul, Rom. 5.18, 19. which saith; Therefore as by the offence of one, judgment came upon all men to condemnation, even so by the righteousness, the free gift came upon all men unto justification of life; for as by one mans disobe∣dience many were made sinners, so by the obedience of one, many be made righteous. From these words we may see All set in oposition to All, and Many in oposition to Many, which proveth what hath been before said; and thus it is undeniable, that God did give his Son to die for all men.

Reas. 5. Fifthly, it further appears, that God hath given Christ to die for all, because that God did invite and exhort such to salva∣tion, which upon the rejecting of grace are appointed to repro∣bation, as is evident, Prov. 1.22, 23, 24, 25, 26, 27, 28, 29. Mat. 23.37. in these words, How long ye simple ones, will ye love simplicity, and the scorner delight in scorning, and fools hate know∣ledge; turn ye at my reproofe, behold I will pour out my Spirit unto you, I will make known my mind unto you: because I called and ye refused, I stretched out my hand, and no man regarded; but ye have set at naught all my counsel, and would have none of my reproofe: I will also laugh at your calamity, and mock when your fear com∣eth; Then shall they call upon me, but I will not answer, they shall seek me early, but they shall not find me; for that they have hated knowledge, and did not chuse the fear of the Lord. Jerusalem Jeru∣salem, thou that killest the Prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as a Hen gathereth her chickens under her wings, but ye would not; Be∣hold I leave unto you your houses desolate; For the kingdome of hea∣ven

is like to a certain King, which made a marriage for his son, and sent sorth his servants to call them that were bidden to the wed∣ding, but they would not come; Again he sent forth other servants saying, tell them that are bidden, behold all things are prepared, come unto the marriage; but they made light of it, and went their wayes one to his farm, and another to his Merchandise, and the remnant took his servants, and intreated them spitefully and killed them; And when the King heard thereof, he said, none of those that were bidden shall taste of my supper, but was wrath with them, and sent forth his armies and destroyed those murderers, and burnt up their Cities, Mat. 22.1, 2, 3, 4, 5, 6, 7. compared with Luke 14.24. From whence we may see, that those that never shall partake of that rich benefit which is held forth in this Parable, (viz. glory) because they rejected it; yet notwithstanding it was once offered unto them and also intended them, if they had not rejected it; but thankfully received it; for take notice, God never yet offered that to any man, which he intended him not, if he would accept of it and re∣ceive it, for God offereth nothing by way of complement, but all his words and works are done in truth, faithfulness, and righteous∣ness; and therefore cannot offer more then he hath to give, or more then he doth intend to give, if persons do receive it when he offereth it; which proveth that Christ did die for all men, and hence all men have the tenders of grace, and such only perish who reject grace; and so I pass to the sixt Reason, to prove that God gave Christ to die for all men, that they might attain a Resurrecti∣on to life and glory, if they (like Adam or Esau) sell it not by sin; which is,

Reas. 6. Sixtly, Because those that are damned are charged with denying the Lord which bought them; (mark that) and so heap upon themselves swift destruction, 2 Pet. 2.1, 2, 3. and if so, then it is evident, that Christ did die for all men; to which I add this Argument.

That if Christ dyed for those that are saved, and those that are damned, then he dyed for all men; But he dyed for those that are saved, and those that are damned; Ergo, he did die for all men.

That he dyed for those that are saved none will deny, and that he did die for those that are destroyed or damned, is also proved in these words, But there was false Prophets amongst the people, even as there shall be false teachers amongst you; who privily shall bring

in DAMNABLE Heresies, even DENYING THE LORD THAT BOƲGHT THEM, and BRING ƲPON THEM∣SELƲES SWIFT DESTRƲCTION. From whence we may see plainly, that some of them that the Lord hath bought or pur∣chased, shall be found in Damnable wayes, so as to deny the Lord that purchased them, or bought them, and so heap unto themselves swift destruction; and that this purchase is no other way, then but with Christs blood, read 1 Pet. 1.18, 19 Heb. 10. And what punishment shall he be thought worthy of, who treads under foot the Son of God, and counts the blood of the Covenant, wherewith he was sanctified an unholy thing, and doth despite to the Spirit of grace: We ought to conclude that such are guilty of the body and blood of Christ by crucifiing him again afresh, & putting him to open shame; so then there be some whom the Lord hath bought which will come to deny him and so perish; which sheweth that Christ dyed for all men, for such as are saved, and such as perish, and that mans de∣struction is of himself, and Gods love great to all men. And so I pass to the seventh Reason, to prove that God gave his Son to die for all men, as before said; which is,

Reas. 7. Seventhly, Because men that perish are charged with the neglect of their Salvation, but if Christ never dyed for them, then there never was any means or way of Salvation, and then it is an impossible thing to neglect it, for it cannot be truly said, that man can neglect the attaining of that by slothfulness, which was im∣possible to be attained with all his diligence; but if Christ did not die for all men, then those whom he dyed not for, could not either neglect, put away, or reject, their own salvation; but such as perish do neglect, reject, and put away their own salvation; which sheweth, that Christ did die for all men, and that there is sufficient means of Salvation to accomplish the end thereof, Heb. 2.12, 13. Act. 13.46. And thus briefly, I pass to the eighth Reason, and also hasten to the conclusion.

Reas. 8. Eightly, Because God is no respector of persons, Rom. 2.8, 9, 10. Act. 10.34. 1 Pet. 1.17, 18. And therefore it doth appear, that God did give Christ to die for all men, or otherwise God of necessity must be a respector of persons, for all men were created happy alike in the lines of Adam, or otherwise grievous ob∣surdities would follow; and as all men were created alike happie in Adam, so all men sinned alike in him; and now if God had given Christ to dye but for a few of them, then was God a respector of

persons, and then was not the free gift and satisfaction as large as the transgression, then was not the Serpents head broken; and if so, then was Christ an imperfect Saviour, which to say were blasphe∣my; but Christ is the Saviour of all men, and especially of such as do believe, 1 Tim. 4.10. that is, he hath saved all men from the power of the grave, and brought them under promise of life; and then afterwards those that sin and forfeit their bliss, yet if they believe in him and humble themselves before him, he takes off that sin also by his mediator-ship, under the law in types, and now in substance, Levit. 16.8, 9, 10. Heb. 9. Chap. 10. And so Christ is the Saviour of all men; but without he dyed for all men, he can∣not be the Saviour of all, for without blood there is no remission of sins; which sheweth plainly, that God gave Christ to die for all men. And so I pass to the ninth Reason, to prove that Christ dyed for all men; which is,

Reas. 9. Ninthly, Because Christ is called the Lamb of God that taketh away the sins of the world; he is also said to give his life for the world, and to bear the iniquities of all, that all thorrow him might be saved: which sheweth, that God the father gave him to die for all men, and also that he did die for all men; and thus I pass to the tenth and last Reason, to prove that Christ did die for all men; which is,

Reas. 10. Tenthly, Because God will be clear of the blood of all men, and prove to the Sons of men in the day of Judgment, that their destruction will be of themselves; so that every mouth shall be stopped, and all tongues confess that their not considering in their day the things that did belong to their peace, is the cause of their eternal ruin; and that God did strive with them, but they did resist him, and say to God, depart from us for we desire not the knowledg of thy wayes, for we will walk every one in our own wayes, and after the immagination of our own heart: So then men perish not for want of the tenders of grace, but because they reject Gods grace and counsel when it is tendered, and will not come to him that they may have life; so then God did send his Son to die for all men, to bring them to a Resurrection, and also to an eternal weight of glory, if they sell it not by their personal sins; for he did die for all that were dead, 2 Cor. 5.14, 15. Secondly, he was Salvation to all that did accept of it, to the end of the world, Isa. 42.1, 2. Thirdly, he was a ransome for all men, 1 Tim. 2. Fourthly, hath commanded that this good news shall be declared

unto all men, Mark 16.15. And finally, all preachers do declare the same (in their preaching at one time or another) although they deny it in private conference; but let God and his word be true, (and every man a lyer) that he may be just when he Judgeth; and thus I shall wind up all with this Use of Encouragement.

Is it so, that Christ did die for all men, to set open a door of Salvation to every man; then let every one that shall read and hear this news, be encouraged to come to Christ and learn of him, to walk as he hath lead him an example, and follow his steps, and they shall find rest to their souls, Mat. 11.28. For the Spirit and the Bride saith come, and let him that heareth say come, and let him that is a thirst come, and whoever will, let him take off the water of life freely, Rev. 22.17.

Peradventure some poor dejected soul may see and peruse these lines, and say it is true, God is gracious and slow to anger and great in kindness, but it is to the righteous, and I am a great sin∣ner.

To thee O soul I say, in the name and fear of the Lord, that al∣though God be of too pure eyes then to behold iniquity, yet if thou now seeth thy sins to be thy burthen, and doth with purpose of heart turn to the Lord, there is a door of Salvation set open unto thee, and mercy prepared for thee, and let not the Devil take an advantage against thee, and make ship-wrack of thee against any of these two Rocks; (as I may say error, in the Sea) namely, that of Election and Reprobation, by the which many a soul hath been destroyed; as first by perswading some that although they go or in sin, yet if they be elected, God will have a time to call them out of it, (not knowing the manner of Gods call) and so have took liberty to sin; and thereby have been lead captive by the Devil at his pleasure, adding sin unto sin, until their iniquity hath been filled up to the full, and become their ruin.

Secondly, take heed of this rock, that is to say, let not Satan drive thee into desperation by perswading of thee, that thou being a sin∣ner and often sinned against God, that thou art not an elect vessel, and then although thou humble thy selfe never so much before God, yet there is no means of Salvation for thee, because Christ hath not dyed for thee, and therefore no Salvation; I say, take heed of this rock, for it is very dangerous, for Satan hath driven some so hard upon it, that in despairing Gods love and mercy have become their own executioners; but be thou instructed and know,

that Christ hath dyed for every man, and that there is a door of Salvation set open to all men that they may have life; for God de∣sireth not their death, but willeth their life and Salvation; therefore let the wicked forsake his wayes, and the unrighteous man his thoughts, and turn unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon; for if there sins have been as scarlet, yet he will make them as snow, and if as chrimson, he will make them as wool, if they be willing and obedient: but if they be obsti∣nate and rebellious they shall be destroyed, for the mouth of the Lord hath spoken it, Isa. 55.7. Chap. 1.15, 16, 17, 18. So then for sinners that turn to God there is mercy, and Christs death is the ground of the hope of mercy; but such as turn aside to their crooked paths and wicked practises, the Lord will lead them forth with the workers of iniquity; but peace shall be unto all such as turn to the Lord in uprightness of heart, Jer. 3.1, 2, 3. Chap. 1.2, 3. Ezek. 33.11, 12. Luke. 15.6, 7, 8, 9. Time being preti∣ous with me, so as that I cannot inlarge my self upon this Subject, and Subjects of this nature, by answering objections as otherwise I would do, if I had time, as God should assist me, I shall in a brief method, (namely by question and answer) answer the most materi∣al objections, (that I at present mind) as touching this and such like Subjects, and that briefly; and so to the first.

Question 1. What do you think of the point of Predestination, hath not God fore-appointed some to Salvation, and others to Damnati∣on?

Answ. Yea God of old did appoint righteous men to Salvation, and wicked men, even such as turn the grace of God into wanton∣ness) for Damnation, John 2.3, 4. although God never did ap∣point any man to be wicked; yet he hath of old foreseen wickedness, and also hath appointed punishment for it.

Question 2. Hath not God Elected one sort of persons to Salvati∣on (before the world was) from whence they cannot fall, and rejected another sort, which cannot be recovered?

Answ. Nay, for then all did not fall in Adam, neither were all justified by Christ; but all did fall by Adams sin, and all were justified by Christs righteousness, Rom. 5.18. Mistake not, there is a twofold justification, I shall not explain it at present, but read the text, Rom. 5.18. Secondly, there is no such thing, because that many times those that have been wicked, have become righteous, and of bad have been made good; and also such as have been righte∣ous

and good, have become wicked and bad, as the Angels which were once good, are now bad; also Hymeneus and Alexander, 1 Tim. 1.19, 20. and those spoken of, 1 Tim. 5.12, and 15. who had condemnation, or were condemned because they had forsook their first faith: and Saul had once the spirit of God, and was be∣loved, and yet he became wicked by reason of his wickedness about the business of the Amalekites; and the good spirit of the Lord left him, and he was rejected; but to pass this and many such instances which might be added if I had time; consider this, If God have elected one sort of men to Salvation, from whence they cannot fall, (before the foundation of the world) and reprobated another sort, that cannot be saved: Then,

First, Is not mans ruin from the Lord, if his decree were thus made before man was made, which so to affirm, were to affirm that which the Scripture denyeth, and so to put the lye upon God.

Secondly, if that Doctrine be true, then to what end is preaching, and the like, for if the Elect were never preached unto, they cannot miscarry; for their election stands sure, and their Salvation is cer∣tain, and if they have all the preaching to in the world, it adds no∣thing unto them, for the end of all means is Salvation, and that they have, whether they ever hear the sound of the Gospel yea or nay; and therefore if that opinion be true, preaching is but of very little use unto the Elect, for they should have had Salvation if they had never heard of it.

And Secondly, it is no wayes beneficial to the reprobate, because if he had all the preaching unto in the world, it would do him no good, (according to that opinion) because he could never be re∣covered out of that estate and condition by it; so then that opini∣on is very dangerous; First, because it makes Gods decree the author of sin, for where God decreeth the end, he decreeth the means lead∣ing to the end.

Secondly, it makes the preaching of the Word of God of none effect, for the Elect cannot perish if they be never preached unto, and the reprobate cannot be recovered by all the preaching to in the world.

Thirdly, it destroyes all christian assurance, and builds men upon qualifications and not upon promises; for this reason,

Because if there be but a very small number elected, and they are not distinguished by name, but by qualification, then no man

can prove his election but by his qualification, and that is to build up men in themselves, and not upon free grace in a promise, and so their election is many times questioned, when they are overtaken in temptation, and have not the fruits of election appearing in them, especially when they consider how great enjoyments and spiritual gifts, and heavenly tastes men may attain unto, and yet may not be in the election.

And Fourthly, That opinion is the very fountain head (as I may say) of uncleanness, for what is the plea of wicked men when they are reproved for sin; in short thus, say they, if it had pleased God to have given me grace I should have done as other men, but ne∣vertheless if I be elected God will have a time to call me, for it is not in my power to do good of my self; and if I be not elected, it is not my striving and endeavours will do me any good; and by rea∣son of this corrupt Judgment, and corrupt mind, men give up themselves up to walk in such courses, as the flesh and carnal mind lusteth after.

Fifthly, If that opinion be true, that God hath elected one sort and reprobated another sort, and that before the world was, then the wicked are damned for doing the will of God, as will plainly appear, for what God hath decreed to bring to pass, he doth de∣cree to do it by means; as first, to save the elect thorow holiness, and to damn the wicked for their wickedness; and one he melts and softeneth that he may yeeld and be obedient, and the other he har∣deneth, that he may be glorified in their destruction; and if God do harden mens hearts to do wickedly, is it not plain, that it is the will of God they should so do, for God works all things according to the counsel of his own will; and then if so, that God harden them to do wickedly, and then deny them because they do wickedly, doth not God damn the wicked for doing his will, or for the doing of what he appointed them to do: Let all Judge, for so say some, that men are appointed of God unto wickedness and disobedience, from this scripture, 1 Pet 2.8. But how that can be evil or disobe∣dience, for men to do what God hath appointed them to do, (as yet) I know not.

And Sixtly, and lastly, If this opinion be true, then we may not blame the wicked for any of their wickedness, but conclude that the fault is in him, (if it be wickedness that they commit) that did decree it and appoint it to be done: and thus God by this vain and wicked opinion is made the author of all the wickedness which is

committed; and how dangerous it is, I leave the reader to judge, this short word premised; and pass to the next thing considerable; although I would have answered some Objections about this point, but because I find none material cited by my Antagonist, but that which I have answered in my former Treatise; and also because my time is very pretious at present, and calls for brevity; and there∣fore I shall now come to speak to the last Particular in order, which shall be the conclusion of this first part of my book, which is about the Kingdome of our blessed Saviour, and his Saints upon earth, finding but little Objections by any urged against the Jewes return out of their captivity, and none cited by my Antagonist worth speaking to; and therefore I now come to prove, That Christ and the Saints, shall possess a Kingdome, and raign upon earth.

OF The Personal Raigne OF OUR BLESSED SAVIOUR AND HIS SAINTS UPON EARTH.

HEre is (comprehended) in this Subject of Discourse, such good newes, as will (doubtless) comfort the heart of every one that waits for the Lord Jesus Christ to be revealed from Heaven: which is the glorious estate of Christ, and the Saints upon earth, which hath been foretold by the mouths of the Prophets, and also of the Lord Christ himself, and his holy Apostles, that through their words, together with the holy Spirit sent down from God into our hearts, (which bears witness to the same truth) we might have strong consolation, thorow lay∣ing hold upon the hope set before us, and therein wait for the Son of God to be revealed from Heaven, who is heir of all things, even the world present, and that which is to come; thorow whom (al∣so) we have obtained (by promise) an inheritance, being predesti∣nated to be made Kings and Priests, and to raign upon the earth; And in order to the clearing of this truth, I shall lay down this Point or Position; which is,

That Christ and the Saints are to receive and possess a King∣dome, and raign upon Earth.

This I shall prove, first by plain text of Scripture; and secondly, by reasons drawn from Scripture; and thirdly, the manner how Christ shall take the Kingdome; fourthly, a few words as touching the distance of time between the Resurrection of the just and unjust; fifthly, the place of Christs Kingly seat; sixthly, how long Christ shall raign, and the estate and condition of the wicked in the time of Christs raign.

And first to prove, That Christ and the Saints are to receive a Kingdome, and to raign upon earth; which is clear from the Scrip∣tures proved, for so saith the Prophet, Dan. 7.13, 14, 18. in these words, And I saw in the night a vision, and behold one like the son of man came with (or in) the cloudes of Heaven, and came to the ancient of dayes, and they brought him neer before him; and there was given him dominion and glory, and a Kingdome, that all People, Nations and languages, should serve him; his dominion is an everlasting dominion, which shall not pass away, but the Saints of the most high shall possess the Kingdome for ever. From these words, we may safely conclude, That Christ and the Saints shall receive and possess a Kingdome, and raign, for so saith the Prophet Isai. 32.1. in these words, Behold a King shall raign in righteous∣ness, (meaning the Christ,) and Princes, (meaning the Saints) shall rule in Judgment: To which also agreeth the words of the Prophet Obadiah, (vers. 21.) which saith, And Saviours shall come upon Mount Zion, and Judge the mount of Esau, when the kingdome shall be the Lords. And that this kingdome shall be upon earth, and the Saints raign with Christ there, you may take notice of these Scriptures for the proof, and so I shall pass to the reasons drawn from Scripture: the Scriptures are thus read; He maketh warr to cease to the ends of the earth, he breaketh the bow, and cutteth the spear in sunder: be still and know that I am God, I will be exalted amongst the heathen, I will be exalted in the earth; Clap your hands all ye people, shout to God with the voyce of triumph, for the Lord most high is exalted, he is exalted, he is a great King over all the earth, he shall subdue the people under us, and the nations under our feet: God is gone up with a shout, the Lord with the sound of a trumpet; sing praise to God, for God is the king of all the earth; God raigneth over the heathen, for the shield of the earth belongeth unto the Lord: for behold he

cometh to Judge the earth the Lord raigneth; & bring those mine ene∣mies that will not that I shall raign over them, and slay them before me, Psal. 98.9. and Psal. 99.1. Luke. 19.14, 27. From these words we may see, that Christ and the Saints shall receive and possess a kingdome, and raign upon the earth; for it is plain from what hath been said, that the shield of the earth belongeth unto Christ, and that he shall raign upon earth, the which as yet he never did, but was as a servant unto all men when he was upon earth, and did also suffer, which is a vast difference from raigning; but he shall take to himself his great power, and raign, and so shall his people, as they now suffer with Christ, or for Christ, so they shall raign with him; and that their raign shall be upon earth, read the word of the Lord for the proof of it, as you may find it written by Saint John, Rev. 5.9, 10. in these words, And they sang a new song, saying, thou art worthy to take the book, and to open the seals thereof, for thou wast slain and hast redeemed us to God, out of every kindred, and tongue, and people, and nations; and hast made us unto our God, Kings and Preists, and we shall raign upon earth. From these words, (with the precedent) we may see, that Christ and the Saints shall receive a kingdome, and raign upon earth, the which proveth the truth of the Point before laid down, (viz.) That the raign of Christ and his People, &c.

But as touching the raign of Christ and his people, many will consent to, but withall say, it is to be understood either spiritual here, or otherwise in Heaven.

To which I answer and say, That the Saints shall not raign while they live in this mortal body is plain, because the Scripture saith, that all that will live godly in Christ Jesus, shall suffer persecution, 2 Tim. 3.12. And also, that thorow many tribulations, we must enter into the kingdome of God; and if so, then it is plain, that the Saints cannot be understood to raign here, because here they are to fill up the sufferings that are behind of Christ; and persons cannot be said to suffer and raign at one and the same time.

And secondly, there is not one Scripture that I at present know of, (nor I believe none else) which saith, that Christ and the Saints shall raign in Heaven; but the Scripture saith, that when the Medi∣ator-ship shall be delivered up into the hands of the Father, then shall the Son himself be in subjection unto the Father, and then shall God himself be all in all: but it is plain, and I shall make it yet more plain, that the Scripture saith, That Christ and the Saints shall

raign upon earth. And now I shall come to give you the Reasons of the Position or Point, before mentioned, viz.

That Christ with his Saints shall possess a Kingdome and raign up∣on earth; and the first reason is,

Reas. 1. Because the Scripture saith, it is a Kingdome under, and not a kingdome in heaven, as you may read in the Prophesie of Dan. 7.27. in these words, And the kingdome and dominion, and greatness of the kingdome, ƲNDER the whole heaven, (mark that) shall be given into the hands of the people of the Saints of the most high, whose kingdome is to be an everlasting kingdome, and all do∣minions shall serve and obey him; From whence you may see, that there is a day a coming, that Christ and the Saints shall receive and possess the kingdome together, and raign under Heaven; and if it be under heaven, then it doth necessarily follow, that it will be upon earth; and this text agreeth with that which is spoken, by Dan. 2.34, 44. in these words; Thou sawest till a stone was cut out with∣out hands, which smote the Image upon his feet, that were of Iron and clay, and brake them in pieces; and in the dayes of these Kings shall the God of heaven set up a kingdome, which shall never be de∣stroyed; and the kingdome shall not be left unto another people, but it shall break in pieces, and consume all these kingdoms, and shall stand for ever. And the stone shall become a great mountain, and fill the whole EARTH, (verse. 35.) which meaneth, Christ and his people; from whence we may see, that the Kingdome that Daniel speaks of, is to be upon earth, because he saith, it was to fill the whole earth; so then Christ and the Saints are to receive a Kingdome, and to raign upon earth.

Reas. 2. Secondly, the second reason to prove, that Christ and the Saints shall receive a Kingdom and raign upon earth; is, Because the Scripture saith, that Christ and the Saints shall rule the Nations with a Rod of Iron, and bruse them like a Potters vessel; the which cannot be unless Christ and the Saints receive a Kingdome and raign upon earth; for if the received opinion be true, that all shall arise together at the last day, and at a moment, or in a short time, one go to Heaven and the other to Hell; how then can Christ and the Saints then rule the Nations with a Rod of Iron, and bruse them like a Potters vessel; for so long as the Saints live in this world, they must expect to suffer for Christ and the Gospels sake, as saith Saint Paul, and Daniel; and indeed many Prophets and Apostles, that thorow many tribulations we shalt enter into the kingdome of God, yea

every one that will live godly in Christ Jesus, shall suffer persecution: and as Daniel saith, The same Horn, (viz. Antichrist) made warr with the Saints, and overcame them until the Judgment was set, and the time came that the Saints were to possess the Kingdome, Dan. 7.21, 25. Acts 14.22. 2 Tim. 3.12. And indeed the nigher to the end, there shall be bating one another, and betraying one another, and the People of God shall be hated of all men for Christs name sake; and as Christ saith, in this world you shall have tribulation; for if they have persecuted me, they will also persecute you; and this was the portion of the primitive Saints, and will be the portion of the l••st also; therefore in this corrupt body they do not raign, but the wicked rule them with rigour, but there is a time that Christ and the Saints shall raign over them, and rule them with a rod of Iron, and bruse them like a Potters vessel; which shews, that Christ and the Saints are to receive a Kingdome, and raign upon earth.

Now that they are to rule all Nations, read Psal. 2.8, 9. com∣pared with Rev. 2.26, 27. (in Psal 2.) the words are these, Thou art my son, this day have I begotten thee, ask of me and I will give thee the heathen for thy inheritance, and the uttermost parts of the earth for thy possession; Thou shalt break them with a Rod of Iron, and than shalt dash them in pieces like a Potters vessel. Thus you see the honour and dignity that God hath given to his Son, namely, to rule the Nations with a Rod of Iron; and this very honour hath Christ given to the Saints, as you may read, Rev. 2.26, 27. in these words, He that overcometh and keepeth my works to the end, I will give him power over the Nations, and he shall rule them with a Rod of Iron, and burse them like a potters vessel, even as I have received of my Father. Here we see the Scripture saith, that Christ and the Saints, shall rule the Nations with a Rod of Iron; which sheweth, that Christ and the Saints, shall receive a Kingdome, and raign upon earth. And so I pass to the third reason, why Christ and his Saints shall receive a Kingdome, and raign upon the earth; which is,

Reas. 3. Because the Scripture saith, that Christ and the Saints shall inherit the earth; now to live on the earth, and to have it or possess it (as their own inheritance) are two things; for Abrahams slaves lived in Canaan, but they had not the land in possession; so was Abraham a sojourner in the land, that afterwards he was to receive for an inheritance or possession; even so it is with us, we

are strangers and sojourners in the earth, as was our fathers; and yet shall have it given into our hands for an inheritance, when it is restored into its glory; (I do not say we shall have no more, mistake not) For otherwise the first Adam lost some happiness or soverainty that Christ never restores; but that Christ and the Saints shall inhe∣rit the earth, read these Scriptures diligently, which saith, He (viz. Christ) shall come down as rain upon the new mown grass, as show∣ers that watereth the earth; and in that day shall the righteous flow∣rish, and abundance of peace so long as the Moon endureth; his do∣minion shall be from Sea to Sea, from the rivers unto the ends of the earth; Thus Christ shall come down and inherit the earth; They that dwell in the wilderness shall bow before him, and his enemies shall lick the dust; yea all Kings shall fall down before him, all Na∣tions shall serve him. Hence we see, that Christ is to inherit the earth, and the Nations to serve him; and now you shall see that the Saints shall inherit the earth also, and that Kings shall bow be∣fore them, and they shall bind them in chains and fetters of Iron, for so saith the Scripture, Blessed are the meek for they shall inherit the earth; and the high praises of God be in their mouths, and a two edged sword in their hands, to execute vengeance upon the hea∣then, and punishment upon the people; to bind their Kings with chains, and their Nobles with fetters of Iron; to execute upon them the Judgment written; this honour hath all the Saints, (mark that) praise ye the Lord; therefore wait upon God and keep his wayes, and he will exalt thee to inherit the earth, when the wicked are cut off, thou shalt see it; For yet a little while and the wicked shall not be, (viz. bear rule) but the meek shall inherit the earth, and delight themselves in the abundance of peace; for evil doers shall be cut off, but those that wait upon the Lord shall inherit the earth. Hence we see, that Christ and the Saints, are to inherit the earth, and to exercise authority in government over Kings, and this honour is not peculiar to a few of the Saints only; but it belongs to all of them, even to the beggar upon the dunghil; for this honour hath ALL the Saints, praise ye the Lord, Psal. 149.8, 9. Psal. 72.5.6, 7, 8, 9. Psal. 37.9, 10, 11. Mat. 5.5. From which reason and Scriptures appeareth plainly, that Christ and the Saints are to receive a Kingdome and raign upon earth. And so I pass to the fourth reason, to prove that Christ and the Saints shall receive a Kingdom, and raign upon earth; which is,

Reas. 4. Because God hath promised to restore the Kingdom to Israel, and their Judges as at the first, which were men that judged

them in righteousness, even holy men; and Christ sheweth us, that he and those that obey him, are to be Judges over the twelve Tribes of Israel; now this is not to be understood in a spiritual sense; that is to say, that there were to be some of the twelve Tribes converted, and Christ to rule over them; for hear we see the Saints shall judge them, that is meant be governors, as the Judg∣es at the first; which cannot be taken in such a sense, for the Saints are not to exercise authority one over another (as considered in one and the same body) as saith Christ, The Lords of the Gentiles exer∣cise authority, and they that are cheef bear rule; but amongst you it shall not be so; but he that is greatest let him be your servant; But that the Saints with Christ shall receive a Kingdome and judge the twelve Tribes, read Luke 22.28, 29, 30. in these words, Ye are they that have continued with me in my temptations, and I appoint unto you a Kingdome as my father hath appointed unto me; that ye may eat and drink with me at my table in my Kingdome, and sit up∣on Thrones Judging the twelve Tribes of Israel: And (as before said) this honour shall all the Saints have, and therefore saith Saint Paul (to the Corinths,) Know ye not that the Saints shall judge the world, 1 Cor. 6.2, 4. Luke 22.28, 29, 30. Isa. 1.26. These Scriptures with many more that I could add (only I study brevity) proveth; that Christ and the Saints are to receive a Kingdome up∣on earth, and raign and Judge the Tribes of Israel. And so I pass to the fifth reason to prove, that Christ and the Saints are to receive a Kingdome, and raign upon the earth; which is,

Reas. 5. Because the Scripture saith, that the Kingdomes of this world are (to) become the Kingdomes of the Lord and his Christ, and he to take his great power and to raign; and it is a true and a faith∣full saying, that those that suffer with Christ, shall raign with him: but to prove that the Kingdomes of this world, shall become Christs kingdome, and he to take his great power and to raign, read Rev. 11.15, 16, 17, 18. in these words, And the seventh Angel sound∣ed, and there was a great voice in heaven, saying, the kingdoms of this world, are become the kingdoms of our Lord and of his Christ, and he shall raign for ever and ever; and the four and twenty Elders which sate before God on their seats, fell upon their face and worshipped God; saying, we give thee thanks O Lord God almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast raigned; and the Nations were angry, and thy wrath is come, and the time of the dead that they should be judged;

and that thou shouldest give a reward unto thy servants, the Prophets, & to the Saints, and to them that fear thy name small and great, and should destroy them which destroyed the earth. From these words, we may see these particulars laid down: First, that the Kingdomes of this World, are to be the Kingdomes of Christ at the sound of the seventh trumpet; read my Vindication of Zions Redemp∣tion and Original Sin; where you shall find the effect of the seventh trumpet, the which at present I shall not speak to in parti∣cular; but know that there is a set time, that the Kingdomes of this World, is to become the kingdomes of Christ.

But peradventure some will say, was there a time when the Kingdomes of this World were not Christs.

I answer, yea, for although Christ was born King of the Jewes, and by his descent (according to the flesh) was to be King (as the Lord shewed the wise men that came from the East to worship him) yet Christ tells Pilate, that his Kingdome was not (then) of this World, for he was first to suffer, and afterwards to receive a King∣dome and raign; so that there is a set time when the Kingdomes of this World shall be given into the hands of Christ.

And secondly, the Nations were angry, and his wrath, and fury came up into his face, & he took his great power and did raign. From whence we may see, that although Christ never was without pow∣er, yet there is a set time for his exercising of it, which is imply∣ed in the word, TOOK his great power and did raign.

Thirdly, it is the time that the dead shall be judged, (that is the dead in Christ) and then he shall give the reward to his servants the Prophets, and all that fear his name small and great.

Fourthly, He will destroy them which destroyed the earth, and make warr to cease from the ends of the earth, and they shall beat their Swords into Plow-shears, and their Spears into pruning hooks, for there shall be abundance of peace so long as the Moon endureth. So then there is a set time for Christ to take his great power and to raign, and for the Kingdomes of this world, to become the King∣domes of our Lord and his Christ. From whence we may see, that Christ and the Saints are to receive and possess a Kingdome, and raign upon earth; and so I pass to the sixth reason, to prove Christ and the Saints to have a Kingdome, and raign upon earth; which is,

Reas. 6. Sixthly, Because the Tabernacle of God, shall be with men, and he shall dwell with them; now this very word (the

Tabernacle with men, and he dwell with them) implyeth, that Christ shall come again, and dwell upon earth, for so is the com∣parison that Christ made, while he was upon earth, that the Son of man was like to a certain Noble man, that went to receive a Kingdome, and to return, Luke 19. verse 11, 12, 13. From whence we may see, that Christ is to return again as he also hath said, I will come unto you again, and your hearts shall rejoyce, and your joy no man shall take from you; but as for this, I shall shew more at large anon, only that you may see, that the Tabernacle of God shall be with men, and he dwell with them, read Rev. 21.3. in these words, And I heard a great voyce out of heaven, saying, Behold, the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. O let the Nations be glad, and sing for joy, for thou shalt Judge the people righteously, and govern the Na∣tions upon the earth; (Selah.) Then shall the earth yeeld her increase, and God even our God, shall bless us, and all the ends of the earth shall fear him; for the Lord shall be King over all the earth. From these Scriptures we may see, that the Lord is to dwell with men, even to come down and dwell with them; it is not said, that man shall dwell with God, implying a removing of their place, but the Tabernacle of God to be with men, and he to dwell with them; implying, that God will remove his habitation.

But peradventure some may say, will the Lord come and dwell with us upon a corrupt carnal earth?

To which I answer, and first, Christ did dwell with his Disciples upon the earth, and eat with them after his Resurrection, (what will that teach us, weigh it well.) But secondly, the earth then shall be more pure then the Heavens are now, for the earth shall be clean in his sight, and very good as he at first made them; when the restorer shall have restored all things, for then the curse will be taken away; but as saith Eliphaz, Job 15.15. The heavens are not clean in his sight; I might speak of Gods dislike of it by reason of the Angels transgression.

But you will say, there shall be a new heaven as well as a new earth.

I answer it is true, where ever Gods seat is, there is Heaven, but Gods seat shall then be upon earth in Jerusalem, where he was shadowed out of old, and hence Jerusalem is called (by the Pro∣phet, Isa. 65.17, 18, 19.) the new Heaven, in these words, Behold.

I create a new Heaven, and a new Earth, and the former shall not be remembred, nor come into mind; but be you glad and rejoyce for ever, in that which I create; for behold I create Jerusalem a re∣joycing, and her people a joy, and I will rejoyce in Jerusalem and joy in my people; and the voyce of weeping shall be heard no more in her, nor the voyce of crying. From these words we may see, what is to be understood by the new Heaven and new Earth, spoken of in the 21 Chapter of the Revel. and what is to be understood of the Tabernacle of God being with men, and he to dwell with them, even the Lord of Hosts in his holy mountain at Jerusalem; And Saviours shall come upon mount Zion, (viz. Saints) to Judge the mount of Esau, when the Kingdome shall be the Lords: and so I pass to the se∣venth Reason, to prove that Christ and the Saints shall receive a Kingdom, and raign upon earth; which is,

Reas. 7. Seventhly, Because Christ hath commanded us to pray for it, even that his Kingdom might come, that his will might be done in Earth as it is in Heaven; For there is a time coming, that it shall be so, and the earth shall be full of the knowledg of the Lord, as water covereth the Sea, when the Law shall go forth of Si∣on, and the word of the Lord from Jerusalem; now till that day, there will be weakness and imperfection amongst the godly, that the will of God sometimes will be opposed and resisted, but at that time there shall be no sin or disobedience amongst the godly; for if they seek for sin in Judah, there shall be none found; for they shall defile themselves no more with any of their detestable things; for all the ends of the earth shall remember and turn unto the Lord, and all the kindreds of the Nations, shall worship before thee, for the King∣doms is the Lords, he is the governour amonst the Nations, Psal. 22.27, 28. Ezekiel 37. Matth. 6.10. Micah 4. From hence we may see, that Christ is to have a Kingdom, and raign and go∣vern the Nations upon the earth, at which time his will shall be done upon earth, as the Angels do it in Heaven; and this King∣dom also is the Saints, it being the good pleasure of the Father, to give it unto them, as saith Christ, Luke, 12.32. So then Christ and the Saints are to receive a Kingdom and raign upon earth. And so I pass to the eighth reason, to prove Christ and his Saints to raign upon earth; which is,

Reas. 8. Eightly, Because the Scripture saith, that God will raise up unto David a righteous branch, (viz. Christ) who shall have the Government upon his shoulders, and execute Judgment and

Justice in the earth; (mark that) and in his dayes Judah shall be saved; (which yet is not) and Israel shall dwell safely; and the Saints shall shout for joy, and the wicked shall be as ashes under the soles of their feet; for God will make Zion (as) a threshing of Iron, having teeth, which shall beat the mountains (of oposition) into dust; and the little hills into powder. And that there shall be such a righteous branch rise up to David, who shall give his people rest, and a Kingdom and dominion, that they may raign with him upon earth, read these Scriptures and peruse them well, Jer. 23.5, 6. in these words, Behold the day cometh saith the Lord, that I will raise up unto David a righteous branch, and a King shall raign and prosper, and shall execute Judgment and Justice in the EARTH; in his day Judah shall be saved, and Israel shall dwell safely, and this is the name whereby he shall be called, THE LORD OƲR RIGHTE∣OƲSNESSE. From these words we see, that the Son of David, (namely the Lord Christ our Righteousness) is to be King, and that over all the earth, to execute Judgment and Justice therein, and at that time (or in the dayes of his raign) Judah shall be saved, and Israel shall dwell safely; that is, God will restore (as before said) their Judges as at the first, (viz. the Saints) who will judge them in righteousness, for the shield of the earth belongeth unto the Lord; for so saith the Prophet, Isa. 9.6, 7. in these words, For unto us a Child is born, unto us a Son is given, and the govern∣ment shall be upon his shoulder, and his name shall be called, Wounder∣ful Counsellor, the mighty God, the everlasting Father, the Prince of peace; of the increase of his government and peace there shall be no end, upon the throne of David, and upon his Kingdom to order it, and to establish it with Judgment and with Justice, from henceforth even for ever. From whence we see, that if Davids Kingdome was upon earth, then Christ will have a Kingdom upon earth, for it is to be upon the throne of his Father David, and that is the sure mer∣cies of David, that he was never to want a man to sit upon his throne; meaning that Christ was to sit there; but more of that anon. Hence you may see, that Christ is to receive a Kingdom and raign upon earth, and his Saints with him, for they are joynt heirs; that in suffering with him, they may also be glorified toge∣ther, and raign with him according to the Scriptures, Rom. 8.17. 2 Tim. 2.12. And so I pass to the ninth Reason, to prove that Christ and the Saints, shall receive a Kingdom and raign upon earth.

Reas. 9. Ninthly, Because the Scripture saith, That God will send Jesus Christ, whom the Heavens must retain until the times of Restitution of all things, (Act. 3.19, 20, 21.) and that he shall take the Kingdom out of the hands of the wicked, and give it into the hands of the Saints, according to Daniels words, Chap. 7.14, 18, 22. where he as King, and they as Princes, shall raign in righ∣teousness, Isa. 32.1. and Kings shall bow before Christ and them, and lick up the dust of their feet; and Kings shall minister unto them, that is, serve them, or be servants unto them; peruse these Scriptures well, and so I shall hasten to the tenth and last Reason, and also to a conclusion as to this Subject of Discourse, the Scrip∣tures are these, Psal. 72.10, 11. Psal. 68.29. Psal. 110.5. Isa. 49.7, 23. Chap. 60.10, 11, 12. and thus it is written; Princes shall come out of Egypt, Ethiopia shall soon stretch out her hands to God, because of thy Temple at Jerusalem; Kings shall bring presents unto thee, they that dwell in the Wilderness shall bow before him, and his enemies shall lick the dust: The Kings of Tarshish, and of the Isles shall bring presents: the Kings of Sheba, and Seba (viz. Ethiopia and Arabia) shall offer gifts; Yea all Kings shall fall down before him, all nations shall serve him: The Lord said to my Lord, sit thou at my right hand until I make thy enemies thy foot-stool: the Lord shall send the rod of thy strength out of Zion, (mark that) rule thou in the middest of thine enemies: The Lord at thy right hand shall strike thorow Kings in the day of his wrath, he shall Judge amongst the heathen, he shall fill the places with the dead bodies, he shall wound the head over many countries; He hath shewed his people the power of his works, that he may give them the Heritage of the Heathen, (Psal. 111.6.) For thus saith the Lord, the redeemer of Israel and his holy one, to him whom man despiseth; to him whom the nations abhorreth, to a servant of rulers; Kings shall see and arise, Princes also shall worship, because of the Lord that is faithful, and the holy one of Israel, and he shall chuse thee; and they shall bow down with their faces towards the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord, for they shall not be ashamed that wait for me. For Kings shall minister unto thee, for the nation or Kingdome that will not serve thee, shall perish, yea those nations shall be utterly wasted. From these Scriptures (with many move that I might add if time would give way to it) we may see, that God will take away the Kingdomes and Dominions out of the hands of the wicked heathens,

and give them into the hands of Christ and the Saints, that they may possess the heritage of the heathen, (of which the taking the land of Canaan of old was a type) and so Kings to fall down before them; this honour shall Christ have, and all the Saints praise ye the Lord. And thus I come to the tenth and last Reason that I shall give at present, (although many more might be given) to prove, that Christ and the Saints shall receive a Kingdome, and raign upon earth; which is,

Reas. 10. Because the Scripture saith, that there is a world to come to be put in subjection to Christ and the Saints, now the word WORLD, presupposeth the estate of things as at present in this world; namely, an inhabitance of men and beasts, and of all creatures; so as Adam had all things put into subjection, so (also) shall the whole creati∣on be restored to their former dignity, Rom. 8. only the Serpent excepted, and such men as sell their inheritance by their sins, as Esau did his: But because I must be brief, I shall now give the Scriptures to prove, that Christ and the Saints are to have a world to come put in subjection unto them, which cannot be meant in heaven; for I have already shewed, that they shall not have that subjected to them, but Christ and the Saints at that time, (viz. after the Me∣diator-ship is delivered up to God) shall be in subjection themselves, as you may see, 1 Cor. 15.24, 25, 26, 27, 28. So then they having the promise of a world to come, to be put in subjection under them, implyeth clearly, that Christ and the Saints shall raign up∣on earth, or to have a world to come to raign in; or the Kingdoms of this world to be altered and become the Kingdoms of Christ, and the Saints, as I before have proved: but to the proof; that Christ and the Saints are to have a world to come, subjected under them, read and peruse these Scriptures, and the Lord grant to open thy understanding; the Scriptures are thus read unto thee, For unto the Angels hath he not put into subjection the world to come, whereof we speak, but one in a certain place testified, saying, what is man that thou art mindful of him, or the Son of Man that thou shouldest visit him? Thou hast put all things in subjection under his feet; for in that he hath put all things in subjection under him, he left nothing that is not put under him; but now we see not yet all things put under him, but he shall subdue the people under us, and the Na∣tion under our feet; For whether Paul or Apollo, or Cephas, or the World, or life, or death, or things present, or things to come,

all are yours, and you are Christs, and Christ is Gods. And the Saints shall take the Kingdome and possess it for ever, neither shall it be given into the hands of another people for ever; from whence we may see, that Christ and the Saints are to receive a Kingdome and Raign upon Earth. And so I pass to the next Particular, saying, that I have given thee but a dram at present, for what I might give, (as to this Subject of discourse) if time had not prevented me, but I hope that what hath been said here, being seriously read and weigh∣ed, will bring other Scriptures into thy mind; and so citing the Texts before read unto thee, Heb. 2.5, 6, 8. Psal. 33.8. 1 Cor. 3.22. Dan. 7.18. Chap. 2.44. I come to the third particular, which is, the manner of the coming of the Lord, and the great slaughter at the taking of the Kingdome.

The Battel of the great day.

As touching the Battel of the great day of the God Almighty. We find that the Prophets (as well as the Apocalepse) do bear their Testimony unto the truth thereof, so that I need not use much cir∣cumlocution or argument to prove it, yet in order to the clearing of the matter, I shall lay down this point as a ground of the dicourse; which is,

That there will be such a great slaughter at the coming of Christ (to take and possess the Kingdome) that the very Fouls of the Heavens, shall be filled with the flesh and bloud of Captaines, and great men of the earth.

For thus saith the Prophet, Ezek. 39.17, 18. And thou son of man, thus saith the Lord God, speak unto every feathered foul, and to every beast of the field, Assemble your selves, and come gather your selves on every side to my sacrifice, that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the Princes of the earth, and ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice which I have sacrificed for you. And all the heathen shall see my Judgment, that I have exe∣cuted, and my hand that I have laid upon them. Revel. 19.17. And I saw an Angel standing in the Sun, and he cryed with a loud voyce, saying, to all the fouls that flie in the midst of Heaven, come and gather your selves together unto the Supper of the great God. That ye may eat the flesh of Kings, and the flesh of Captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men small and great, bond and free. From these

Scriptures you may see, that there is to be a very great slaughter at the time when the Lord Christ shall take his Kingdome to Raign up∣on Earth; and several Prophets also bear their testimony to this thing, as Isa. 34.5, 6. Joel 2.1, 2, 3, 4. But because of the want of time I pass to the reasons of the point.

Reason 1. Because the Scripture saith, that God will give him, (viz. Christ) the heathen for his inheritance, and he shall bruise them like a potters vessel, Psal. 2. and we also see what the Psalmist saith of Christs victory over his enemies, Psal. 110.5. The Lord at thy right hand shall strike thorow Kings in the day of his wrath, he shall Judge amongst the heathen, he shall fill the places with the dead bodies, he shall wound the heads over many Countries; for (saith he) I will tread them down in my anger, and trample them in my fury, and their blood shall be sprinkled upon my garments, and I will stain all my rayment, for the day of vengeance is in my heart, and the year of my redeemed is come: from whence we see, that Christ is not only to take the Kingdomes of the whole World into his hands, but also to trample the wicked as ashes under the soles of his feet: and so I pass to the second reason.

Reason 2. Because the Lord hath said, that the destruction of the Assyrian, (viz. the man of sin or Antichrist) shall be like the slaughter of Midian at the Rock Orib, Isa. 10.24, 25, 26. There∣fore thus saith the Lord God of Hosts, O my people that dwell in Zion! be not afraid of the Assyrian, he shall smite thee with a Rod, and shall lift up his staff against thee after the manner of Egypt; for yet a very little while, and the indignation shall cease, and mine anger in their destruction, and the Lord of Hosts shall stir up a scourge for him, according to the slaughter of Midian at the Rock Orib: now that you may understand, what that slaughter was, you may read, Judg. 7.22. Where we find that the Lord set every mans hand against his brother, so that they destroyed each other, with a very great slaughter, and so it will be in the day of the Lord, for when they see the great unavoydable judgments which shall overtake them, and that the mountains will be too narrow a covering for them: then will their indignation be kindled one against another, so as to destroy each other, as you may see from that type in the dayes of Gideon, and also from the words of the Prophet Ezek. 38.18, 19, 20, 21, 22. which saith, & it shall come to pass at the same time, when Gogg shall come up against the Land of Israel, saith the Lord God, that my fury shall come up in my face. For in my jealousie, and in the fire of my

wrath have I spoken: Surely in that day shall there be a great sha∣king in the Land of Israel. So that the fish of the Sea, and the fouls of the heaven, and the beasts of the field, and all creeping things that creepeth upon the earth, and all men that are upon the face of the earth, shall shake at my presence; and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground. And I will call for a sword against him thorow all my mountains, saith the Lord God; every mans sword shall be against his brother. And I will plead against him with pestilence, and with blood, and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire and brimstome; Thus will I magnifie wy self, (and so forth.) from these words with the Prophet, Zach. 14.13. We may see that there will be a very great slaughter upon Gogg and his Army, at the time when the Lord Christ shall dispossess him of his great pow∣er and authority, and it will be like to that slaughter of Gideon, which was called the sword of the Lord, and the sword of Gideon, Judg. 7.18.

Reason 3. That there is to be such a great slaughter, is clear, be∣cause it is to be like the great slaughter of Jehoshaphat upon Moab, Ammon, and Mount Seir, (2 Chron. 20.22, 23, 24.) which was a very great slaughter, as you may read in the fore cited text; and that this slaughter was a type of the slaughter that shall be at the time when Christ shall take the Kingdome, you may see what Joel saith to this, Joel 3.1, 12, 13. For behold in those dayes, and in that time when I shall bring again the Captivity of Judah, and Jerusalem, I will gather all Nations, and will bring them down unto the valley of Jehoshaphat, and will plead with them there; let the heathen be a∣wakned, and come up to the valley of Jehoshaphat; for there will I sit to Judge the heathen round about; proclaim ye amongst the Gen∣tiles, prepare war, beat your Plowshears into swords, and your pruning hooks into spears, put you in the sickle for the harvest is ripe; and the Angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God, and the winepress was troden without the City, and blood came out of the winepress even to the horse bridles, by the space of a thou∣sand and six hundred furlongs, Revel. 14.19, 20. From whence we may see, that there is to be a very great slaughter in and amongst the Army of Gogg, and Magog; I could cite many such like texts, on∣ly time suffereth me not, but I pass to the fourth reason.

Reason 4. Because it is to be the year of vengeance, and recom∣pence for the controversie of Zion, that as the Church of God, and also the Jews have been spoiled; so for a reward God will give their enemies into their hands, & they shall spoil them by whom they were spoiled; so that Zion shall be as a thrashing instrument of Iron, hav∣ing teeth that shall beat the mountains into dust, and the little hills into pouder, for God will shew his indignation upon the Nations, and his fury upon the Armies, as saith the Lord by the Prophet, Isa. 34.1, 2, 3, 5, 6, 8. in these words, Come neer ye nations to hear, and hearken ye people: let the earth hear, and all that is there∣in, the world, and all things that come forth of it. For the indigna∣tion of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them unto the slaughter. For my sword shall be bathed in heaven: behold, I will come down to Idumea, and upon the people of my curse to Judgment. The sword of the Lord is filled with blood; it is made fat with fatness, and with the blood of Lambs and Goats, with the fat of the kidneys of Ramms: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. For it is the day of the Lords ven∣geance, and the year of recompence, for the controversie of Zion. From whence we may see, that although Gods people do suffer at present, and are to suffer until the day of redemption; yet at that day, even when the Lord shall appear, although it be the time of Jacobs trouble, yet they shall be delivered, and the wicked shall come in their stead; that is, they shall then be in very great trouble; and so I pass to the fifth Reason.

Reason 5. Because Gods determination is to gather the nations, and assemble the kingdomes, that he may pour upon them the fierce∣ness of his indignation; and that it is to be at that day, read Isa. 63.1, 2, 3. Zeph. 3.9. Zech. 14.1, 2, 3, 4. Isa. 10.23. Ezek. 38.19. Micah 4.12, 13. Isa. 3.27, 28, 29, 30, 31, 32, 33. From these Scriptures, we may see the great slaughter that will be at the time aforesaid, which indeed the Prophets have spoken fully to; and because I have given you an account of it in my former Treatise, I shall pass it at present, and come to the next thing, which is, a few words as touching the distance of time between the resurrection of the just and unjust.

There is to be a distance of time between the resurrection of the just and unjust.

As to the the proof of this subject of discourse, I shall be brief, o∣mitting

circumlocution, and only give you plain proof of Scripture, (although I might give many reasons.) And first we may see that our blessed Saviour doth affirm it, (when he speaks of his second coming to raise the dead, and to take up the quick into the clouds) saying that, Of that day and hour, knoweth no man, no not the Angels in Heaven, but my Father only; but as the dayes of Noah was, so shall be the coming of the Son of man, for in the dayes before the floud, they were eating and drinking, marrying, and giving into mar∣riage, until the day that Noah entred into the Ark, and knew not un∣til the floud came and took them all away; so also shall the coming of the son of man be. Then shall two be in the field, the one SHALL BE TAKEN, and the other shall BE LEFT; two women shall be grinding at the mill, the one SHALL BE TAKEN, and the other LEFT; two shall be in one bed, the one shall be taken, and the other shall be left, Mat. 24.36, 37, 38, 39, 40, 41. compared with Luke 17.34. And that this speaks of the taking up of the faithful that are alive, and leaving the unfaithful behind upon the earth, and raising of the dead that are faithful, and leaving the rest of dead be∣hind that are unfaithful, is further cleared by the words of Paul, to the Thessalonions. 4.15, 16, 17. which saith, For this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them that are asleep. For the Lord himself shall descend from heaven with a shout, with the voyce of the Archangel, and with the trump of God, and the dead in Christ shall rise FIRST. Then we which are alive, and remain, shall be caught up together with them in the clouds, to meet the Lord in the ayre: and shall be for ever with the Lord. From these words we may see the words of Christ are explained, where he saith, two shall be in one bed, the one taken, the other left, which is (saith Paul) at his COMING, that such as sleep in the Lord, will Christ arise FIRST, to bring with him, and also the quick that are faithful shall be caught up with them, and the rest to be left behind, and the rest of the dead also not to live again until a certain juncture of time ap∣pointed of God, as you shall see more anon; but hence you see with∣out controversie, that the dead in Christ shall rise first, as well as the faithful that are alive shall be caught away, and the other (viz. the wicked) left behind. And now I come to the next thing, which is, the last that I shall say to this subject, that is, How long the just shall rise before the unjust; which is the whole time of Christs hold∣ing his Kingdome, which is, the tearm of a thousand years; and that

you may see the truth of this, read Revel. 20.4, 5, 6. in these words, And I saw thrones, and they that sate upon them, and Judg∣ment was given unto them, and I saw the souls of them that were be∣headed for the witness of Jesus, and the word of God, and they lived, & raigned with Christ a thousand years; But the rest of the dead lived not again, until the thousand years were fulfilled. This is the first re∣surrection: or (indeed) as we may (fitly say) the Resurrection of the first, or just: that both from Christs words, and Pauls, and also Jesus, we may see that the godly shall arise a thousand years at the least before the wicked to possess a Kingdome, and to raign upon earth, the which glory God hath prepared for those that love and obey Christ, and walk in his Ordinances, and keep them to the end; and thus I briefly pass to the fifth particular, which is the place of Christs Kingly Seat.

Fifthly, As to the place of Christs Kingly Seat, the Scriptures seem to be very clear in making of it out to be at the (former) be∣loved place Jerusalem, which is to be built, and inhabited as of old time, the which in another Treatise I have fully proved, that Zion and Jerusalem is the beloved place of the Lord, where Christs Throne is to be established, in the place where Davids Throne was, for so saith the Scriptures as you may read, Isa. 9.6, 7. In these words, For unto us a child is born, unto us a Son is given, and the government shall be upon his shoulders, & his name shall be called Wonderful Counsellor, the mighty God, the everlasting Father, the Prince of peace. Of the increase of his government and peace there shall be no end, upon the THRONE OF DAVID, and upon HIS KINGDOME to or∣der it, and to establish it with Judgment, and with Justice, from hence∣forth even for ever, the zeal of the Lord of hosts will perform it; then shall the Sun be ashamed, and the Moon confounded, when the Lord of hosts shall raign IN MOƲNT ZION, AND IN JERƲSA∣LEM, before his ancients gloriously, Isa. 24.23. From these Scrip∣tures you may see, that Christs Throne is to be in Mount Zion in Je∣rusalem, in the time of his raign; as,

First, because God himself hath declared it by the Spirit of pro∣phesie in David, Psal. 2.6, 7. Yet will I set my King upon my holy hill of Sion, &c.

Secondly, it is a Doctrine preached by the Angel to the Virgin Mary, Luke 1.30.31, 32. In these words, And the Angel said un∣to her, fear not Mary, for thou hast found favour with God. And beh〈◊〉〈◊〉ld, thou shalt coceive in thy wombe, and bring forth a Son, and

shalt call his name Jesus, he shall be great, and be called the Son of the highest, and the Lord shall give unto him the THRONE OF HIS FATHER DAVID, &c.

Thirdly, Jerusalem is to be called the Throne of the Lord, as faith the Prophet, Jer. 3.17.

Fourthly, The Lord himself saith, that he will dwell there, Zach. 8.3. In these words, Thus saith the Lord, I am returned unto Zion, and will dwell in the midst of Jerusalem, and Jerusalem shall be called a City of truth; it is a Prophesie of the last times as is very clear from the Text.

Fifthly, The Lord saith, that Zion and Jerusalem is his rest, and dwelling place for ever, speaking prophetically also by David, Psal. 132.13. and Isaiah saith, Cry out, and shout, thou inhabitant of Zi∣on: for great is the holy one of Israel in the midst of thee. Isa. 12.6. A clear Prophesie of Christs Kingdome. Again,

Lastly, That Christs Seat is to be in Zion in Jerusalem, is clear, for Micah prophesying of the last dayes, and of both the Hou∣ses of Israels return, (viz.) Israel and Judahs return out of their last & long captivity, saith, I will make of her that halteth a remnant, and her that mas cast off a strong nation, and the Lord shall raign o∣ver them IN MOƲNT ZION, henceforth even for ever, for the Lord hath appeared of old unto thee saying, I have loved thee with an everlasting love, for there shall be a day that the watchmen upon the Mount Ephraim, shall cry, arise ye, and let us go up to ZION ƲN∣TO THE LORD OƲR GOD. For there shall the glorious Lord be unto thee a place of broad rivers, for he shall roar out of Zion, and utter his voyce from Jerusalem, for the LORD DWELETH IN ZION, Micah 4.2, 3, 4, 5, 6. Jer. 31.6. Amos 1.2. Isa. 31.4. Chap. 33.2. From these and many more Scriptures, and reasons that might be given, we may see where Christs Throne shall be in the time of his Kingdome, which is, on Mount Zion in Jerusalem, that Throne which was his Father Davids, which he took from the Jebu∣sites, and Christ will also take it from the Antichrist, and will possess it for ever, that the everlasting covenant may be made good in him, even the sure mercies of David, not to want a man to sit upon his Throne, but that of the fruit of his loynes according to the flesh, he should raise up Christ to sit upon his Throne, and so shall the word of the Lord be fulfilled (in its time) which speaks of Christs King∣dome according to the very letter of the word, as it was fulfilled (in the letter of the word) about his sufferings; and thus I pass this

particular, and come to the sixt and last, which is, how long Christ shall raign, and the estate of the wicked in that time.

Sixthly, As it hath been already proved, that Christ and the Saints shal receive a kingdom, & raign upon earth; now I shal proceed to resolve the matter as touching the time, and that is also fore-told in the Scriptures to be a thousand yeares, which time will contain ten generations, it being preconsidered, that persons shall live (in that day) to be an hundred years old, according to the words of the Prophet, Isa. 65.20. which saith, There shall be no more thence, an in∣fant of dayes, nor an old man, that hath not filled his dayes, for the child shall die an hundred yeares old, and the sinner being an hundred yeares old shall be accursed; and that curse shall be the same spoken by the Prophet, Zech. 14.12. and that the time will be a thousand years, is plain from the words of the Lord to John, Rev. 20.4, 5, 6, 7. where the Lord shewed John, that the godly were to live again after death, and to raign with Christ a thousand yeares, before the rest of the dead men (viz. the wicked) were to live again. But if it should be demanded of me, whether Christ and the Saints, shall raign but one thousand yeares, I should not say possitively that they are to raign no longer, as just to limit the time; yet I shall give my judgment as (a man who have obtained favour of the Lord) and say, its like that a thousand yeares may be the set time; first, because we know that Christ is to give up the Mediator-ship, and kingdome into the hands of the Father, and then he is to be all in all, (as you may read, 1 Cor. 15.24.) and the Son then must be in subjection to the Father; so that although Christ be to receive the Kindom, and greatness of the Kingdom under the whole heaven, and possess it, and raign, yet he is to leave it again at the time appointed of the Father, which seems to be the time before mentioned, (viz.) at the end of the thousand yeares; but if it should be objected and said.

Object. That that thousand years raign which you speak of, may pos∣sibly be but the very time or day that Christ, and the Saints shall pass sentence upon the wicked, as Christ to judge, & the righteous to be said to judge, as they acknowledg Christs judgement to be just, & so trample down the wicked, because the Apostle saith, that one day with the Lord is as a thousand yeares, and a thousand yeares as one day, 2 Pet. 3.8.

Answ. It cannot be so understood, because Christ is to sit upon the Throne of his father David, and to GOVERN IT; in which time his dominion shall be from Sea to Sea, and from the rivers unto the end of the world; they that dwell in the Wilderness shall bow to him,

his enemies shall lick the dust; the Kings of Tarshish, and of the Isles shall bring presents; the Kings of Sheba, and Seba, shall offer gifts, yea all Kings shall fall down before him, all nations shall serve him, his name shall be for ever, (Name, signifieth authority) his name shall be continued as long as the Sun, and the whole earth shall be filled with his glory, Amen, Psal. 62.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. This whole Psalm with many more speaks fully of this thing; and how can it be imagined that the Babyloni∣on, and Pertian, and Gretian, and Roman Monarchs, should continue so long, and Christs Kingdome (that the Scripture speaks most of (which is to be the Kingdome under the whole Heavens) should remain so little a while as some do Imagine; to what end is it for him to take his great power, and to raign, if it be for such a small time as one day, (according as a day is in our account) no, doubt∣less it is to be for a thousand years at the least.

Secondly, We understand the six dayes vocation (of Gods work) doth hold forth, and teach us, that the continuation of the World is to be for six thousand years, it being considered that a day with the Lord, is as a thousand years (only the dayes to be shortned for the elects sake) and the seventh day which was Gods rest from his labour (and the year of Jubilee) to be understood to figure out un∣to us, the seven thousand years which is to be the time of Christs Kingdome, and the glorious rest that we are to labour to enter in to.

Thirdly, It appears to be a large time, because the families of the earth are to come up to worship this great King, the Lord of Hosts, Isa. 66. Zach. 14. Mich. 4. and the Lord is to be their teacher, and he is to make war (at that time) to cease to the ends of the earth, and he is to be one, and his name one at that time, and to govern the nation upon the earth; all which things bespeaks more time than a moment, or one (natural) dayes time.

Fourthly, It further appears that the time will not be short, be∣cause in the time of Christs Kingdome, his will shall be done in earth as it is done in heaven, when the Tabernacle of God shall be with men, and he dwell with them, as the time is at hand when it will be so, and the earth shall be full of the Knowledge of the Lord, as the waters cover the Sea; time would fail me to speak of these things in particular, and therefore I shall omit it at present, and more especially because there are many in this nation would assist me with their help in this point of Christs Kingdom, if it should lie at the stake,

for want of proof, and that makes me the more sparing, for I could thorow Gods assistance speak more largely, about the same point, but because of the reasons before mentioned, I have only given thee what lyeth before me in my understanding, and leave the most serious perusal of things until a future and greater occasion offereth it self unto me, and at present shall only speak a few words to the estate and condition of the wicked in the day of the Lord, and in the time of his Kingdome; which is,

First, as concerning the coming of Christ, we find that the greatest part of men shall be gathered together to make up that company of Gogg and Magog, and we may read what will become of them, when the Vine of the earth is reaped, and cast into the great Winepress of God, and trod without the gates of Jerusalem, that blood shall come out to the horse bridle, and Joel, and Ezekiel speaks largly of that; and more of it, Revel. 19.1. And although time admits not of writing the words of the several texts, yet peruse them at thy leasure as thou mayest find them written, Isa. 63.1, 2, 3, 4. Ezek. 39. to the six∣teen verse. Joel. 3.11, 12, 13. Revel. 14.18, 19, 20. Chap. 16.16. ARMAGEDDON, a place of slaughter, Chap. 19.17, 18, 19, 20. From these and many more which might be cited (the which elsewhere I have cited) we may see that a very great multitude will be slain at the very time when Christ shall take his Kingdome, al∣though a few shall be affrighted and give glory to God: but the next, or that which remains, is, to speak somewhat of the rest which are not slain: and,

First, we cannot conclude any of them in a state of Salvation, or any grace to be offered to them that are wicked, and refuse the ten∣der of the Gospel, save them few above written; because when Christ cometh, he that then is holy shall be holy still, and he that then is filthy, shall then be filthy still, Revel. 22.11, 12.

Secondly, the great Antichrist shall cause all unless the sanctifyed ones, and some few elect that shall escape him, to receive a mark in their right hand, or forehead, and they that escape the sword which received his mark, they shall be tormented day and night, and they shall have such curses as I spake of not long before, concerning the sinner that remained so till he come to be a sinner an hundred years old: But paradventure some may say.

There is some that have not heard of Christs fame, shall at that time be sent to, that they may see his glory, Isa. 66.19.

Answ. There are some that shall escape the Man of sin, and not

receive his mark, as Edom, and Moab, and the chief of the children of Ammon, Dan. 11.41. And Moab shall be an hiding place to Israel in that day, these shall be sent to Tarshish, and pull and lug, that they that (by reason of being remote) have not heard, these shall have a day of grace offered in the time of Christs raign, and also the children that are in their non-age, but the Sons of those that have afflicted Gods people, shall come bending unto them; and in brief thus, as the wicked shall be broken like a Potters Vessel at the coming of Christ; even so those that in their generations come not up to worship the Lord Christ in the time of his Kingdome, shall be bond-slaves to Israel, and at last, perish in the manner before spoken of; so in the time of Christs Kingdome, there will be some sinners, though not of the Jews, and their Judgment will be great, and at last when the Devil is loosed at the end of the thousand years, there will be such a seed for him to work upon, as in fore time, and then he shall befool them, & perswade them that they may break off their yoak from off their neck, and not be captivated, but may (themselves) conquer and raign, and so shall come up to Jerusalem, thinking to besiege it, and take it, and then fire shall come down from God out of Heaven, and destroy them, and this bringeth in the resurrection of the unjust; namely the last, and general resurrection, & the eternal Judgment, & then when all Rulers and au∣thority is put down, even the very last enemy, which is death; then shall Christ deliver up his Kingdome and authority into the hands of God the Father, and then shall Christ and the Saints be in subjection to God for ever, and shall remain with him in bliss in that everlast∣ing station, that heavenly Jerusalem; the which the Lord grant it to be the portion of every serious Soul that seeketh after truth, unto whose hands these lines may come, and to all others: which is the ear∣nest desire of him, that would fain have been larger in meditation & writing, but by reason of several occasions, time suffereth him not.

Farewel.