Truth and Innocency, Prevailing against Error and Insolency.

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

Answ. And first I take notice that you see 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 Sen­tence in your parenthesis amiss; may you not be ashamed so to say, seeing it is plain to be read in your Book: your words are these▪ [Page 2] Christ only was plunged with the Spirit (receiving it without mea­sure) so was his water Baptism: these are your very words, with your parenthesis, pag. 3. lin. 2. and so I leave him that reads to judge whether you do not confess that Christ's water Baptism was the same with the Baptism of the Spirit, which you say was by plung­ing.

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

Answ. To which I Answer, and say, That it is not said that Christ was 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 wa­ter. And besides all this, the proper signification of Baptism is a Bu­rial, and Resurrection, as I before have shewed; yet notwithstan­ding I shall give a few Reasons here, to prove, that Baptism is dip­ping, or plunging: And the first Reason is,

Reas. 1. Because the word [...], or [...], rendereth no other thing (as a proper derivation) but mergo, or immergo; which is, to dip, to plunge, to overwhelm, to thrust into the water, or to sink; and such like words as these, which 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 ex­amples, therefore are to be covered (as Christ was) in Baptism.

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

Object. And this brings me to the Answer of your Objection, p. 7. where you say, That Christ was buried in a rock, and had no earth to cover him, and therefore it cannot be proved (say you) that per­sons 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 [Page 3] 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 co­vered 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 bap­tized must be covered in water, or otherwise no signification of buri­al in Baptism. And so I pass to the fourth Reason, to prove baptism to be dipping, or plunging into the water.

Reas. 4. Because Baptism is figuratively represented by much wa­ter, and not by a little; which 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 Ob­jections.

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 Bap­tized.

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 (instru­mentally) 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 [Page 4] 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 di­rect 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 under­stood deep water, but broad and shallow, so that an Infant could not be covered in it: and that John did abide there, because his Dis­ciples might see him administer that Ordinance better than under the shadowing Banks of Jordan: And this is the Reason, saith my An­tagonist, That John did abide at Canaan, not that the waters were convenient; that is to say, deep to cover the Person 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 Scrip­ture 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, [...]: 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 Scrip­ture 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 bap­tized very many with your kind of Baptism) and the Mountain had been a better prospect than the Valley.

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

Again, Thirdly, it is clear, that John 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 [Page 5] 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 bap­tized 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 Good Ancient Laws and Statutes OF KING JESUS VINDICATED.

THE diversity of Opinions in our times is very great, as you well know, the which causeth much division and strangeness in point of Neigh­bourhood, amongst men professing Godliness, the which is much to be pittied by all such as have their hearts awakened from Self-love; but let us as men of Liberty, lay aside all envyings, evil-spea­king, as fruits of the flesh, which must be destroyed, or otherwise what are we better, (nay, are we not worse) then those that are open professed enemies to Liberty, for all that they do (at present) is but to persecute or smite with the tongue, and that is too fre­quently found amongst some, (it is well if you be innocent in the matter) to make it their greatest study to preach that which tends more to Controversie and Division, than soul-saving Knowledg and Humility, and inward grace, and the like; but let us in that say, as [Page 106] Ephraim, said as touching his Idols, what have we to do with such things any more for ever, and cast them a way as filthy rags, and ever follow that which makes for peace, and the things where­with we may edifie one another, which is well pleasing to God, and approved of by men: And now because of time, I shall come to the point in controversie; which is,

Whether all the Ordinances of the Lord Jesus Christ be to be held up, and practised by the Lords people, in all ages to the worlds end, yea or nay?

To which I answer, and say, That they are all to be upheld, contended for, and practised by the Lords People to the worlds end: and in order to the clearing of this point, and opening this discourse of yours hinted at above, I shall lay down a position as a ground for the discourse, and shall prove it by Scripture, and Scripture reasons; and also in the examination of your words, I shall shew that you in effect confesse it, or at the least to my under­standing, it appears so: but shal leave it to be judged of by the serious reader; together with my answer to your objections to that point; & now the point that I shal lay down, as a ground of my discourse; is,

That whatsoever Ordinances (or all the Ordinances) that Christ appointed in his last will and Testament, to be practised by his A­postles, and Churches in that age, is to continue, and to be practi­sed by his Churches in all ages to the end of the world. The which I prove clearly from the words of Christ in his last will and Testament, Mat. 28.18.19, 20. in these words, And Jesus came, and spake un­to them, ( viz. his Disciples) saying, All power is given unto me in heaven and in earth; Go ye therefore, and teach all Nations, bap­tizing them, in the name of the Father, and of the Son, and of the holy Ghost; teaching them to observe all things whatsoever I have commanded you: and loe, I am with you alway, even unto the end of the world: Amen. From whence we may see, that Christs Pre­cepts, or Ordinances, are to continue to the worlds end: But give me leave to paraphrase a little upon the text; as first, from the words, (viz.) All power is given unto me in heaven and in earth. Go ye therefore, (and so forth.) From whence we may learn, that Christ did inform his Disciples, that his command was sufficient to authorize them, and all the godly after them, to go forth, and preach, and baptize, and gather, costitute (or state) Churches (as you call it) to the worlds end; as if Christ should have said, you need not question your authority, in your going forth, and doing what I command [Page 107] you, for all power in heaven and earth is given unto me, therefore I have sufficient authority to appoint you to the work, and my commandement and appointment is a sufficient authority for you to do it, therefore go questioning nothing, for the Father hath made me the great Law-giver, and also given me power over all flesh, that whosoever obeyeth not my Laws, shall be cut off from among the people; therefore go, question not, but make Disciples, and Baptize them, (they must be first made Disciples by preaching to them, and instructing them, and they being thus made Disciples, baptize them;) and also there is a further thing to be taught them, for as you must teach them to believe in Christ, and repent of their former sins be­fore ye baptize them; so their is a teaching (also) after baptizing; and that is, you must teach them to observe all the Ordinances, and Statutes that I have commanded you, that they may be followers of your steps, as you are followers of mine, that so it may appear their is but one Faith, one Baptisme, one Lord, one Law-giver, one Hope of calling, that my statutes may be unalterable till the worlds end; mind the weight of these wotds, Teach them to observe all things whatsoe­ver I have commanded you: So then whatsoever Ordinances, and Statutes Christ commanded the Apostles, and his Disciples, which was the first Church; the very same must be taught, to the successive Churches in all ages to the worlds end: the consequence is clear, which is, that Christs Ordinances, and Statutes are to be taught, up­held, and practised after Christ and the Apostles by their successors, in all ages till the worlds end. And this further appears, for as Christ promised them that in their so doing, that he would be with them to the end of the world; even so the holy Apostle Paul saith, (as touch­ing that holy Ordinance of breaking of bread, and eating of it, and blessing of wine, and drinking of it, in commemoration of Christs death; that their doing of it, was to shew forth the Lords death, till he came again. To which I find these two objections, (viz.) as first to that in, Mat. 28. Loe, I am with you always, to the end of the world. That is saith Mr. Henden, to the end of that age: and this he said to me in that discourse above mentioned, to which I say now as I said then to him; It seems very strange to me, that a man that professeth Schollar-ship, and godliness should say so with­out shame, and blushing; for confident I am, that if Mr. Henden knoweth any thing, he knoweth this, that although the word, [...], may be taken for age, yet it is to be understood the end of age, or the whole time at least of Christs ascention, till his coming to judge­ment; [Page 108] for if it were to be understood only, that age or generation (then in being) then the word would have been rendred thus, [...] which is a word used by the same Evangelist for generation, Mat. 24.34. and it is frequently used for the present age or generation; but a few words to observe the sequal or obsurdities of the consequence: which is,

By Mr. Hendens opinion, preaching and baptizing, and the pro­mise of Christs presence with his people, was to continue no longer than that present age, that the Apostles lived in; for preaching and baptizing, and the promise of Christs presence, is the things that Christ speaks of, in Mat. 28.19, 20, 21. And that is to be under­stood, but to continue but for that present age, saith Mr. Henden; and yet he saith, (in the second page of his book, intituled, A glass of some new discoveries) That the Ministry, and Baptisme, and Com­munion, was to remain, and did not fall in all the times of Apostasie. And how these things agree together, or whether they come not from a Babel understanding, I shall leave the serious reader to Judge, and pass to the next Objection; which is, in answer to Saint Pauls words to the Corinths, 1 Epistle 11. Chap. which saith, So often as you eat of that bread, and drink of that cup, shew ye the Lords death till he comes. But say some, (here I do not accuse Mr. Henden) but rather the generation of men commonly called Quakers) affirming that Christ is already come, meaning that he is come in spirit, dwel­ing in the hearts of the Godly. To which I answer and say, that they which had obtained that injoyment (even the Church of Thessaloni­ca, which was in God) even they did expect that personal coming of the same Jesus that was crucified, and raised again form the dead, which delivered us from the wrath to come: and that the Church of Thessalonica, was a Chruch in God, read 1 Thes. 1.1, 8. And that the word of the Lord sounded out from them, read vers. 8. and yet for all that they waited for Christs appearance, vers. 10. chap. 2.19. chap. 3.13. chap. 4.15, 16, 17, 18. 2 Thes. 1.7. many places of holy Scripture might be brought to prove this, but time is pretious, and also because this Church is a people much spoken of by them: I only bring this Epistle, although I could bring Peter, and James, and John to prove this at large: but I leave this objection, and the former, and shall shew you several grounds and reasons, why all the Ordi­nances of Christ shall continue practicable, and to be practised by the Lords people till his second coming.

Reas. 1. The first ground and reason is, because the Commission doth [Page 109] not only direct & command the Apostles & Ministry to teach men to observe all things, (viz.) all Christs Statutes, and Ordinances: but also commands, that it should be made known to all the World suc­cessively, that every creature may hear of it, for the obedience of faith; and he that believeth and is baptized shall be saved, Mark 16.15, 16. Mat. 28.18, 19, 20. In short, I shall observe only these three things; which is,

First, that it was the will of Christ that the Apostles should teach the observation of ALL HIS STATƲTES.

Secondly, as it was his will to have the observation of all his Sta­tutes taught, so also it was his will, that the observation of all his Statutes should be taught to all men, namely, all Nations, or every creature, (that is) where ever the sound of the Gospel went (which hath or shall be preached to all nations for a witness, Mat. 24.14. Revel. 14.6.

Thirdly, it was also his will, that all men might know, that in their observing all his Statutes and Ordinances unto the end, that they should not only obtain salvation at the last, but in the mean time in the observation of his Statutes and Ordinances, they should have his spiritual presence with them alwayes to the end of the World; that is, he would as well manifest his spiritual presence with the successive generations to the end of age, as to the age or generation then pre­sent.

Object. But some will say, that God doth not manifest himself in our age as he did in the primitive age, for they could work mircales, & so cannot we.

To this I briefly say (at present, because I do intend to speak more largely to it anon) that God hath manifested himself very gloriously to many, that never wrought any miracle, as I think none wil deny; for John did no miriacle, and yet God did manifest himself very excel­lently to him; but more of that anon, and at present I pass to the se­cond ground & reason, to prove, that all the Ordinances that Christ appointed in his last will and testament, are to continue till his second coming.

Reas. 2. Because when Christ ascended up on high, (as he left his mind and will what he would have done, even so he gave gifts to men, some to be Apostles, (viz.) Messengers) and some Prophets, and some Evangelists, and some Pastors, and Teachers, for the gathering (or perfecting) of the Saints for the work of the Ministry, for the edify­ing of the body of Christ, till we all come into the unity of the faith, and [Page 110] of the knowledge of the Son of God, unto the perfect man; unto the mea­sure of the stature of Christ: that we HENCEFORTH (mark that) be no more children tossed to and fro, and carried about with every wind of doctrine, by the slights of men, & cunning craftiness, whereby they lie in wait to deceive. From this text we may learn, that it was the wisdome of Christ, in order to accomplish his last will and testa­ment, that he did give gifts to men, that they might be enabled in their successive generations to preach, exhort, reprove, and correct, to the end, that the man of God, or servants of God, namely, the Church of God, might be furnished with every good work; that henceforth, (that is from that time forward) they might not be tossed (that is removed) from that doctrine which Christ left in command, in his last will and testament, Ephes. 4.10, 11, 12, 13, 14. 1 Tim. 3.14, 15, 16. The consequence is, that what Christ appointed in his last will and testament, was perpetuated, and to remain from that time and forward, until all the Saints came to the unity of the faith, and that perfect man, even to the stature and fulness of Christ: and so I pass to the third ground and reason.

Reas. 3. It further appears, that whatsoever Christ appointed to be practised, in his last Will and Testament, is perpetuated, and to remain because it was before declared, by God to Moses (and good reason there was) that the Laws and Statutes of Christ, should be perpetuated, and remain as well as Moses Law, which did remain untill a more glorious administration; for when Moses was dead, yet his Law spake which shewed him to be a Law-giver of some authority; but if it were as some would have it, Christs Law must needs be so weak, as to die with him, or a non after him, or at least some of them, and so in effect say, that Christ is a more weaker or an imperfecter law-giver than Moses: but that it was foretold by God, and given in charge, that all Christs Laws and Statutes, should remain in all Generations, for all men to practise, according to their several abilities or measures, read Peters words, Acts 3.22, 23. which saith, For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up to you of your brethren, like unto me, him shall you hear in all things whatsoever he shall say unto you. And it shall come to passe, that every Soul that will not heare that Prophet, shall be destroyed from among the people. That which is to be obser­ved from this text, is first, that Christ must be heard in every thing, whatsoever he saith: and secondly, as he must be heard in every thing, in whatsoever he saith, even so he must be heard in every [Page 111] thing by every soul: and thirdly, that it is so, is clear, because who­soever doth not heare ( viz. obey) shall be destroyed; so then its plain, that all the Statutes and Ordinances, of the last will and Testa­ment of the Lord Jesus Christ, ought to be believed and practised by all those that are the Lords people in all ages; and so I pass to the fourth ground and reason, to prove the continuation of all the Statutes and Laws of Kings Jesus.

Reas. 4. Because there must be no adding, nor deminishing from his words, no putting to nor taking from them, for it is a very great evil to put in or take out of it; if it be but a mans will, and Testament, as saith Saint Paul, Gal. 3.15. in these words, Brethren, I speak after the manner of men, though it be but a mans Covenant, or Testament, yet if it be confirmed, no man disanulleth or addeth there unto. For as saith the Lord (Rev. 22.18.) I testifie to every one that heareth the words of the Prophesie, of this booke, if any man shall adde unto these things, God shall add unto him the plagues that are written in this booke. And if any man shall take away from the words of this booke, God shall take away his part out of the booke of life, and the holy City, and from the things that are written in this booke. For as he is an unalterable Priest, and hath an unchangeable Preist-hood, even so he is an unalterable King, and Prophet, and hath unalterable or unchangeable Lawes, Ordi­nances, and Statutes, and happy are all those that observe, and keep them unto the end. And to this end the Apostle Paul, who was faithful to Christ, who did not hide or shun to declare the whole counsel of God, did direct the successive Ministers, as Timothy and Titus, what to do after him, both in respect of Doctrine, and discipline, and sheweth them how they should behave themselves in the Church of Christ, and also to commit it to faithful men, that might teach others after them, and what quallifications ought to be found in Bishops, and Deacons, namely Pastors, and such as were to take care of the poor; so that it is very evident, that it was the care of the Apostle, to leave in charge an orderly provision for both souls and bodies, of the Churches of Christ, as Pastors or Bishops, to take care of their souls, and Deacons to take care of their bodies, and the externall way of establishing them or appointing them to the work, was by fasting, and prayer, with laying on of Hands, as he himself, and the rest of the Ministry were established, as Acts 13.3. and 1 Tim. 4.14. Chap. 5.22. Tit. 1.5, 6, 7, 8. more there might be added, but at present I shall only add a few sentences, [Page 112] of Scriptures, but not any of them texts last cited, but others; as first, the charge that Paul giveth to the Pastors, or Elders of the Church of Ephesus at his departure, Acts 20.28. in these words, Take heed unto your selves and unto all the flock, over which the holy Ghost hath made you overseers, to feed the Church of God, which he hath pur­chased with his own blood. For I know this, that after my departure, shall grievous wolves enter in among you, not sparing the flock. Where­fore saith he to Timothy, 2 Tim. 4.1. in these words, I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quicke and the dead at his appearance, and Kingdome. Preach the word, instant in season, and out of season; reprove, rebuke, ex­hort with all long-suffering and doctrine. Watch thou in all things, indure affliction, do the work of an Evangelist, make a full proof of thy Ministry; for their are many unruly and vain talkers, where­fore rebuke them sharply, that they may be found in the faith: but a man that is an Hereticke, after the first and second admonition, reject. And the things that thou hast heard, and seen in me, the same commit to faithful men, who also may teach others. Tit. 1.10. Chap. 3.10. 2 Tim. 2.2. So then those Laws that Christ appointed his Disci­ples to walk in, they must teach there successors to walk in, and their successors must commit it to others, that they might teach the Generation to come, to that end, that Christs Laws, Statutes, & Ordi­nances, might be as unchangeable as his Preist-hood; and so the words of the author to the Hebrews may be verified, Heb. 13.8. Which saith, Jesus Christ, the same yesterday, to day, and for ever. Be not carried about with divers and strange doctrines: but do all things ac­cording to the pattern, which the Lord Jesus hath shewed us in his last Will and Testament, and as many as walk according to this rule, (as Paul in another case saith) peace be upon them, and mercy upon all such Israelites of God: and thus I passe to the fifth ground and reason, to prove, that all the Laws, Statues, and Ordinances appointed by Christ in his last Will and Testament, are to remain practicable, and to be practised by the Lords people.

Reas. 5. It further appears, that all the Statutes, and Ordinances of Christ, are to be practised by the Lords people till his second coming; because when the Apostle Jude, speaks (by the holy spirit) of some that would be as wandring stars, which had turned from the simplicity of the Gospel; he exhorts the Saints, earnestly to con­tend for the faith, once delivered unto the Saints, Jude 3. which agrees well with that prophetical saying of the wise man, Solo­mons [Page 113] Song, or the Cant. 1.7, 8. which saith, Tell me (O thou whom my soul loveth) where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flockes of thy companions? If thou know not (O thou fairest among women) go thy way forth by the footsteps of the flocke, and seed thy kidds be­side the shepheards tents. The which both places sheweth plainly, that the people in after ages, should walk in the same footsteps, and by the same rule that the primitive Church walked in, for that text is a prophesie of these times, or that which very much concerns these times, as we may see from Chap. 2.9, 10, 11, 12, 13, 14, 15. in these words, My beloved is like a Roe, or a young Hart: he standeth behind our wall, he locketh forth at the window, shewing himself thorow the lattesse. My beloved spake, and said unto me, Rise up my fair one and come away, for loe the winter is past, (mark that) the raine is over and gone. The flowers appear on the earth, the time of the singing of birds is come, and the voice of the turtle is heard in our land. The fig tree putteth forth her green figgs, and the vines with her tender grapes give a good smell. Arise, my love, my fair one, and come away. O my dove! thou that art in the clefts of the rocks, in the secret places of the stares: let me see thy countenance, let me hear thy voyce, for sweet is thy voyce, and thy countenance is comely. Take us the foxes, the little foxes, that spoile our vines: for our vines have tender grapes. From this text we may learn or observe these things; first, that Christ doth manifest or shew himself to his People now, although not so visibly to be beheld or tooke notice of by others, no but as it were out of a window, or thorow a lattesse: secondly, that it is a prophesie that concerns us, is clear from these words; for loe the winter is past, meaning the sharp persecutions of the Romish Whore, which hath made all Nations drunk with the wine of fornication, and the Kings thereof to com­mit fornication with her, and so they by her appointment have per­secuted the Saints, in their severall dominions, and so have caused the people of God to creep as it were into the clefts of the rocks, out of the which they are to come forth; and the next and last de­ceit of the Devil is to transform himself like unto a Angel of Light, and so shall destroy more by subtilty then by violence, and that is his design in the last daies, as Christ and his Apostles have foretold at large, the which we see to be accomplishing a great pace, in our Nation, which sheweth, that these are the last dayes; and also this text speaking to the same thing, saying, Take us those foxes, those little foxes, that spoile our vines: for our vines have tender grapes. [Page 114] Which is to be understood, that when the Church is young, and newly come forth out of those troublesome times, that many shall be spoiled by the subtilty of the Devil, putting it into the hearts of the sons of men, to pervert the Scriptures, and turn men away from the good ancient paths of Christ, which makes the Spouse inquire in the midst of these varieties of opinions, where Christ would have his Flock to rest; and his answer is, that they must Goe by the footsteps of the flocke; that is, in the very steps, or way that Christs flock of old walked in, and contend for that faith, and hold fast the pro­fession of that faith, without wavering, because Jesus Christ is the same, yesterday, to day, and for ever; and thus it appears, that all the Laws, Statutes, and Ordinances, which are comprehended in the last Will and Testament of the Lord Jesus, are practicable, and are to be practised by the Lords people: and thus I passe to the sixth ground, and reason, to prove, that al Christs Statutes and Ordinances, as before mentioned, are perpetuated, and to remain till the Lords second com­ing.

Reas. 6. It further appears, that all Christs Laws and Statutes, are to remain; because the author to the Hebrews, 10.28. Set the transgressors under Moses law, as an example to those that despise or observe not Christs laws; and if all Christs Laws, Statutes, and Ordinances, (which are written in the new Testament and confirmed) are not as perpe­tual as Moses law, then it cannot be a more greater transgression, and a more sore punishment to disobey them; for Moses laws was perpetuated with a, cursed is he, that continueth not in all things, that is written in the book of the law, to do them, and all the people shall say, Amen; but Christs Laws which are written, (for many of them) were not perpetuated but lost their authority and dyed with that age, or generation (as saith Mr. Henden) and some are so bold as to say, that not only some, but all the Statutes & Ordinances of Christ, which are written in the new Testament, were only theirs, or belonging to them in that age, and not to us; and in my understanding, one speaks as true as the other, for he that saith some of the Laws and Statutes of Christ are to cease, and yet cannot prove that the will of Christ is cancelled, nor shew where Christ or his Apostles, have said, that these Statutes and Ordinances, must cease at such a time; were as good say, all must cease; one having as good a warrant for what he saith, as the other. But passing this, all that was written in Moses laws was to be observed, & kept as wel when they had lost that gift of Ʋrim and Thummim, after their coming forth of Babylon, as before. [Page 115] For we find that the book of the law was to be read, and the People to observe and do it, according as it was written therein; and we find that good Josiah, when the book of the law was found, after it had been lost, rent his cloathes when he heard it read, in the con­sideration how far the people were revolted from it, and gave com­mandement to the people to reform, and observe to do the com­mandement of the Lord, as it was found written in the book of the law of Moses, and as it was given in commandement, to all the godly, or all the Israelites to observe, and keep the commandement as it was writeen; even so, all that were godly amongst the Israelites, did accordingly observe and keep them, untill Shilo (or the great law-giver) came (even Jesus Christ) and in like manner as Jesus Christ did command his Laws and Statutes, to be tought to every creature, and to be observed by all the faithful, even so the faithful, have, and will in every age faithfully keep them; and that Christs Laws are set in oposition to Moses Laws, (that is to say, they are as weighty, and as perpetual as Moses were) is proved, and it is also evident, that they were to remain, as well when they came out of Babylon, as before they went into Babylon, Nehem. 8.1, 2, 3. Chap. 13.1, 2, 3, 4. and so I pass to the seventh ground and reason, to prove, that all the Laws, Statutes and Ordinances, appointed by Christ in the new Testament, (which is his last will, are to remain) to be practised by the Lords people, untill his second com­ing.

Reas. 7. It further appears, that Christs Laws are perpetuated, and to remain as aforesaid; because if it be but a mans Testament, yet if it be confirmed, no man must disanul, nor add thereunto, as saith Saint Paul, Gal. 3 15. but this is not only the will and Testament of him who hath an unchangeable Preist-hood, and liveth for ever, but also it is confirmed, not by the blood of bulls and goates, but by his own blood; and therefore no man may disanul, or add there­unto, without being in danger of everlasting wrath, and cuting off from amonst the people; and that Christs will and Testament, was confirmed both by his blood, and with signs and miracles, read these few cited texts in the room of many that might be cited; see Heb. 9.13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23. In these words, For if the blood of buls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh. How much more shall the blood of Christ, who through the eternal Spirit, offered him­self without spot to God? purge your conscience from dead works, to serve [Page 118] the living God: And for this cause he is the Mediatour of the new Testament, that by means of death, for the redemption of the transgres­sions that were under the first Testament, they which are called, might receive the promise of eternal inheritance. For where a Testament is, there must also of necessity be the death of the Testator. For a Testa­ment is of force after men are dead: otherwise it is of no strength at all, while the Testator liveth. Whereupon, neither the first Testament was dedicated without blood. For when Moses had spoken every pre­cept unto the people, according to the Law, he took the blood of calves and of goats; (and so forth) Saying, This is the blood of the Testa­ment, which God hath enjoyned unto you. It was therefore necessary that the patterns of things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these. From this text compared with chap. 2. and vers. 3, 4. with Mark 16.20. we may learn, that the new Testament is confirmed both with signs, and miracles, and divers gifts of the holy Ghost, and also with Christs blood, for the Testator did die, and is alive, and therefore unless one greater than Jesus Christ or himself, do cancel that will and Testa­ment; woe, woe, woe, be to that man or woman, that disanulleth any one of Christs Laws and Statutes, they (at the last) will be found to be transgressors, and guilty of all; for so it was in Moses Law, all things must be done according to the pattern as it was written, and even so saith Christ, Teach them (after you) to observe all things whatsoever I have commanded you; And the very same (as hath been said already) was given in charge by St. Paul, to the Ministry after him, as Acts 20 35. Phil. 4.9. Those things that ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you. And thus I pass to the eighth ground and reason, to prove, that all the Laws and Statutes of Christ, given forth in his last will and Testament, are to remain, and be practised by the Lords people.

Reas. 8. It further appears, that Christs Laws, Statutes and Ordi­nances, are perpetuated, and to remain till the second coming of the Lord Jesus Christ; because St. Paul saith, that if I or an Angel should bring another Gospel than what he had preached, we must hold him accurst; and we well know, that the Gospel that Saint Paul preached, was a Gospel with all the Laws, Statutes and Ordinances of Jesus Christ, even Repentance, Acts 17.30. Faith, Acts 16.3. Baptisme, Laying on of Hands, Acts 19.6. 2 Tim. 1.6. 1 Tim. 5.22. Heb. 6.2. The Resurrection, 1 Cor. 15. Eternal Judgment, 2 Cor. 5. Church [Page 117] fellowship, Phil 1.5. with receiving into communion, Col. 4.10. Rom. 15.7. & casting out of the Church, 1 Cor. 5.4, 5. Tit. 3.10. and to sum up all in short, be did declare the whole counsel of God; Acts 20.27. and taught the Churches how to deale with offenders, 2 Thes. 3.6. 1 Cor. 5.7, 9, 10. & to keep themselves pure. And now for men to bring a Gospel (as they pretend) without some of these Ordinances, and to nullifie others, and extenuate the strength of many, is to bring such a Gospel, as Saint Paul never brought, but it is another Gospel, and such are to be rejected by the servants of Jesus Christ: admit of this short argument; which is,

If the Gospel which Saint Paul brought and preached, was a Gospel containing all the Laws, Statutes and Ordinances of King Jesus; then those that bring a Gospel, with many of them left out, bring not the same but another Gospel and is to be rejected.

But the Gospel that Paul brought, was a Gospel containing all the Laws, Statutes and Ordinances of King Jesus.

Therefore he that brings or preacheth, a Gospel with ma­nay of them left out, bringeth another Gospel, and is to be rejected. Read the words of Paul, Gal. 1.6, 7, 8. which saith, I marvail, that you are so soon removed from him that called you into the grace of Christ, unto another Gospel: Which is not another: but there be some that trouble you, and would pervert the Gospel of Christ. But though we, or an Angel from heaven, preach any other Gospel unto you, then that which we have alreardy preached unto you, let him be ac­cursed. As we said before, so say I now again, If any man preach any other Gospel unto you than that ye have received, let him be accursed. From which words we plainly see, it is of a very dangerous conse­quence, for any man to bring any other Gospel, save the very same, which was preached by Saint Paul, and the Apostles; and that Gospel, was a Gospel containing all the Laws, Statutes and Ordi­nances of King Jesus; as hath been already proved: therefore let every man take heed of perverting the Gospel, either by adding or detracting, or wresting any part thereof, to their vain corrupt ends: and so I pass to the ninth ground or reason of the point, saying, If it should be objected, that this text speaks of some that would have brought the believers back again, to be justified by the law.

I answer breefly, and say, that let it be what particular it will, this we learn in general, that the very same Gospel, with the very same Laws, Statutes and Ordinances which Saint Paul, and the rest of the Apostles preached and practised, is the very same that we must preach, and practise, or else be accursed,

[Page 118] Reas. 9. It further appears, that all Christ Laws, Statutes and Ordi­nances are perpetuated, and to remain; because when Christ left the world, he put his house in order, and appointed to every man his work, Mark 13.34. and blessed is that servant that when his Lord comes, he finds so doing; as he left him in chrage: and thus Christ goeth before leading his people an example, and they follow his steps, and at last receive that blessed sentence. These are virgins, these are they that followed the Lamb, whithersoever he goeth, here are they that keep the commandements of God, and the faith of Jesus, right blessed are such dead, that dye in the Lord; for they rest from their labour, and their works follow them. And again, they only are Christs friends, that do whatsoever he commandeth, such shall never be put to shame, that have a respect to all his commands; and again, blessed and thrice happy are they, that do all his commandements, they shall have right to the tree of life; and enter in thorow the gates in­to the City, Amen.

Reas. 10. and lastly, (because I am called upon to hasten and must be very breif) I lay down this as a ground, and reason, to prove, that all the Laws, Statutes and Ordinances of Christ, given forth in his last will and Testament, is practicable, and to be practised by the Lords People; because (as it is proved) that they are commanded by Christ, and con­firmed, & given out as Laws, & Statutes to all men, even every crea­ture to the end of the world; even so, they all stand firm, and undenia­ble without disanulling, or adding thereunto, unless the Lord Jesus have repealed, or disanulled any one of them, for Devils, or men cannot disanul, or repeal any one, nay, not the very least of them; for he that gave them, and commanded them to be observed, is greater than all, & hath all power both in heaven & earth given unto him, & therefore no men, nor devils can disanul, or add unto them the least jot or little, Mat. 21.18, 19. Rev. 22.18. John 17.2. Acts 3.22, 23. This tenth rea­son, why all Christs Ordinances, are to continue practicabe, and to be practised by the Lords people, is; because as devils, and men can­not cancel or disanul any one of them, neither hath Christ, either cancelled his will, or disanulled any of his Laws, Statutes or Ordi­nances; therefore they are perpetuated, and to remain practicable, and to be practised by the Lords people in all ages, according to their several abilities, untill the second, and glorious coming of Jesus Christ: and thus being in much hast, I leave these few grounds and reasons, to prove, the continuance of all Christs Ordinances practica­ble, and to be practised by the Lords People in all ages, according [Page 119] to their several abilities; and in the next place I come to the exami­nation of the grounds and reasons, which are cited by Mr. Henden, to prove, That some of Christs Laws and Statutes were to cease, and are ceased, and shall leave the serious reader to judge, when I have impartially offered them to thy view without any lessen­ing, the strength of any one of them; for although I am neccessita­ted, to gather up the strength of his reason in as few words as may be, yet I will not (willingly) miss any one thing, that is material or hath weight in it (cited by him) to prove the cessation of Christs Ordinances, and withal shall endeavour as much plainness of speech, as that the weakest capacity (of them that are Godly) may under­stand it when they read it, (that I may not be as a Barbarion unto them) the which I find to be the way most profitable unto Edificati­on.

And first, I shall begin with the first thing considerable, (which is) that which he calls, or lays down as a sure Maxim, page 2. which is, saith he;

Every thing hath its beginning and continuance from the word of God; now whatsoever in Gospel times is fore declared, and promis­ed in Scripture for abiding, did not fall but was upheld by the power of the Word, thorow all the times of Apostacy, as the Ordinance of Mi­nistry, Prayer, Praises, Baptisme, and the Communion, 1 Thes. 5.16, 17, 18. Rev. 9.13. Chap. 11.1. Heb. 13.15. Isa. 55.13. Chap. 65.5. Mat. 28.19, 20. 1 Cor. 11.26. and also a sealed elect number, with the spiritual union, Rev. 7.4, 5, 6, 7, 8. Chap. 9.4. Chap. 11.1. Chap. 14.1. Likewise the being and profession of faith, duties of charity, with all morall precepts, 1 Cor. 13.13. Mat. 16.18. Rev. 11.3. Mat. 5.17.18. Heb. 13.1. with whatsoever else is promised to continue: but that which is not so perpetuated in the Word, as Confirmation, Or­dination, Church censures, with the primitive order, or Church stating was corrupted, and turned to confusion by the great Antichrist, it wanting the same word, and promise to uphold its abiding.

For proof whereof, ( viz. The cessation of these last mentioned Or­dinances) we will begin with Isa. 56.5. Even unto them, ( viz the Eu­nuch) will I give in my house, and within my walles, a place and a name, better then of that of sons and of daughters: I will give them an everlasting name that shall not be cut off. It was a prophesie of the primi­tive Gospel Church, & the ingrafting the Gentiles there into, as appears, verse 2. by the salvation coming, and the righteousness (the Gospel Ministry) then revealed, also the stranger, then joyning to God, and [Page 120] the Eunuch the dry tree before, then taking hold of the Covenant must allude to the Gentiles, who in time past was dead, and the place (within the walles) being interpreted from the Hebrew word, J A D, which signifieth Hand alluding to Church power now. Why should not the place be said to be everlasting, as well as the name, especially being before both joyned together, if the spirit had not seen the fail, and in­terruption of the change thereof?

Answ. In order to the clear answer of these things, I shall branch them out in particulars; as first, Mr. Henden saith, Every thing hath its beginning, and continuance from the Word of God.

Answ. It is very true, hence we conclude that God having com­manded in his Word, that we should hear his Son in every thing, whatsoever he shall say unto us, and that the Son also hath com­manded his Apostles to teach others to do every thing, which he had commanded them to do: which was the observation of all his Ordi­nances, alwaies even to the end of the world; Mat. 28.19, 20. Mark 16.15, 16. which sheweth, (for what I can (yet) see from your fore cited text, Isa. 56.5.) that all Christs Ordinances are perpetuated, and to remain.

Secondly, you say, (and cite many texts to prove it) that the Ministry, Prayer, Praises, Baptisme, and the Communion was up­held, and did not fall in the greatest to Apostasie.

My answer (in breif) to it is this. That if the fore mentioned Ordinances were upheld by the power of Gods Word, in the greatest times of Apostasie practicable, & to be practised (as a duty in­joyned to the Godly) then (see your self that) you condemn your self in the thing that you alow; for you do alow and believe (as you say) that Baptisme and the Lords Supper was upheld by the power of Gods Word, and did not cease, but was practicable, and tole practised by the Lords People thorowout all the times of Apostacy, as in page 2. line the 25. compared page 17. Paragraph the first, and if so, then you are to be condemned out of your own mouth; for (to my best understanding of your practise) you neither baptize and, nor practise that Ordinance of the Lords Supper, and then it's to marvel if that God hath given you over to blindness of understand­ing, and mind; for it is just with God both to give an inlargement of understanding, to him that faithfully practiseth, that which he know­eth, and also to take away the Talent from him that improveth it not, and give him up to blindness of mind; be wise to consider be­fore the decree pass, and there be no remedy.

[Page 121]Thirdly, The third particular is, That the Ordinance of Ordina­tion, with Church Censures, and the like, are ceased: Your first cited Text is, Isa. 56.5. in these words, Even to them will I give in my House, and within my walls, a place and name, better than that of Sons and of Daughters; I will give unto them an everlasting Name that shall not be cut off. The Place, (say you) is to be understood (by interpretation from the Hebrew word, J A D, a Hard, allu­ding to Church power: and why should not the word, Place within my House, be everlasting, as well as the Name; especially they being both joyned together, if the Spirit had not seen the fail and interrup­tion of the change thereof?

Answ. If this Text say, that some of Christs Ordinances, (as Or­dination, or Church Censures, or the like) are to cease, I have (wholly) lost my understanding in the Scriptures; but yet give me leave to shew my opinion, and then judge of it, as the Lord shall guid your understanding.

There is these two things in chief, that Mr. Henden gathereth from this Text; the one is, that it is a Prophesie of the primitive Gospel Church, containing the Gentiles which at that time should turn un­to the Lord.

And secondly, That the place within his House, is to be under­stood a HAND, alluding to Church power, viz. outward Disci­pline, as Ordination of Ministry, and Government, and Church Cen­sure, and the like,

To which I answer and say, though it will be proved to be a Pro­phesie of the primitive Gospel Church. I have not yet seen by what Mr. Henden hath said, that there was Gentiles and Eunuchs prose­lyted and joyned unto the Lord under the Law, is plain; and that they were to keep the Sabbath from polluting, is also as plain; and that they should have a place, and a name in Gods House, by laying hold of the Covenant, is plain; hence the Eunuch came from a far Country to Jerusalem to Worship, (who was after converted by Philip) and this Text speaks in order both to provoke the Jews to be zealous, to observe the Law of Moses, and also to encourage the Gentiles, (who were made Proselytes) in their so doing, that they should have a Place, and a Name in his House, as well as others, (e­ven the Jews) and that it speaks of that juncture of time, and of those Ordinances under the Law, (and not of Gospel Ordinances) read vers 7. where he saith, that their burnt Offerings, and their sa­crifices should be acceptable upon his Altar; the which if I well un­derstand, [Page 122] it relates to the Ordinances under the Law, which were to be observed by the proselyted Gentiles, as well as the Jews, and not at all to Gospel Ordinances; (mark) I do not deny but the Pro­phet Isaiah, doth prophesie of the conversion of the Gentiles to Gospel Ordinances, as in Chap. 42.1, 2, 3, 4, 5. and in many other places, but not at all in that place: And as for the word, My sal­vation is near; it may be understood, their being saved from the hands of their enemies; or many other wayes; (and not of Gospel Ordinances) which the word Salvation will bear: And the word, I will gather others unto him, (which you seem to question) is shewn to be the House of Israel, as well as the House of Judah; to wit, the dispersed of Samaria; and that this speaks of the other House, (as Judah and Israel are distinguished into two Houses) namely, the House of Israel, read vers. 8. and peruse it well, and consider the two Sticks that are to become one in the Prophets hand, and com­pare these together, Ezek. 37.16, 17, 18, 19, 20, 21, 22. and you may find what is meant by the word, I will gather others unto him: But I pass this for brevity sake, and come to the fourth and last Par­ticular, as an answer to the above-mentioned Maxime; which is,

The Name and Place, (which saith Mr. Henden) are joyned to­gether in the Text, and yet one perpetuated, (viz. the Name) and the other to cease, (viz. the Place; which by interpretation is a Hand, alluding to Church Power.

To which I answer and say, That although this Text cannot be proved a prophesie of the primitive Gospel Church, as before said; yet I shall speak to this to leave it without a cover: And whereas Mr. Henden saith, that the Hebrew Word, J A D, signifying a Hand, alluding to Church Power; it is known, that the variety of acceptations both in the Hebrew and the Greek, are so great and many, that if men be of a corrupt opinion, they may wrest and per­vert the mind of the holy Spirit: I could instance some places accord­ing to the small knowledge that I have in it, but I suppose the Asser­tion will not be denied by you; take heed of making the Scripture a nose of Wax, to turn (both) this way and that way, or as men please: bear with my expression and caution without offence: but admit it were as you say, (which it is not so) that is to say) what if that should be (as it is not) a prophesie of the primitive Gospel Church, and that also the word PLACE should signifie Hand, allu­ding to Church Power; Doth that Text imply, that the word Place is not perpetual or everlasting, as well as the Name; I am sure that [Page 123] the Text doth not say, that the Place, ( viz. Hand as you call it) is not perpetual or everlasting, as well as the Name; but if it be as you say, (that is,) that by PLACE, is to be understood a Hand, allu­ding to Church power, then I will take your own argument and disprove you; that is, if I can prove the PLACE perpetuated and to remain, as well as the Name, then all that you have said (here) falls to the ground without remedy; and that they are to remain in the PLACE, ( viz. the Hand which is the Church power as you say) see the words of the Prophet Nathan, which is a prophesie of that House, and Place, and Name, which Isaiah speaks of, that the Gentiles (as well as the Jews) should have the priviledge to have a Place therein, before ever the Place, or Walls, or House was built; read 2 Sam. 7.10. 1 Chron. 17.2. in these words, Moreover I will appoint a PLACE for my people Israel, and will plant them that they may dwell in a PLACE of their own, and move NO MORE. And that this Text holds correspendency with the fore-ci­ted Text, Isa. 56. see vers. 3. compared with vers. 8. Chap. 57.13. which also agreeth with the words of the Psalmist, Psal. 69.35, 36. which saith, For God will save Zion, and build the Cities of Judah, that they may dwell there and have it in possession; the seed also of his servants shall inherit it, and they that love his Name, shall dwell therein; according to that Text, Revel 3.12. which saith, that they shall go no more out, but I will write upon him the Name of my God, &c. and that is a better Name than of Sons and of Daughters; So then the Place is as lasting as the Name: But give me leave to speak (a little like your self) by conjectures and imaginations, and probabilities, and the like, and if I be admitted I shall thus say; that whereas you say, that the word PLACE is to be understood Church Power; I say that the word NAME, is that which signifieth Church Power in Scripture, and in reason more properly than the word PLACE; for it is said, that God gave Jesus a NAME above every NAME, that at the NAME of Jesus every knee should bow, both of things in heaven, and things in earth, and things under the earth: Now if we simply understand it as a NAME, there were other which were Named Jesus as well as the Lord Jesus: But by NAME, I understand signifieth Power, that Christ had all Power in heaven and earth resigned up into his hands, and so his NAME signifieth his Power, and also it hath been a Proverb (formerly) We charge you in the Kings NAME, meaning by his Power or Authority: much more I could say, but enough to prove the word [Page 124] NAME to signifie Power, and if so, then the power is to be an e­verlasting power, and Throne, (viz. PLACE) and so to remain to all generations: I could (peradventure) alligorize the Scriptures, and make them serve my own imaginations, and carry a very fair face that wayes, and thereby be like unto one hopping in the Clouds, and lead other after me, but these things I do protest against, and endeavour nothing more (if my heart deceive me not) than to know and declare Christ Jesus and his Laws, in the plainness and simplicity of them, as they were delivered to (and practised by) the primitive Churches, whose footsteps we ought to walk in, agreeing with that Propesie, Psal. 78.1, 2, 3, 4, 5, 6, 7, 8, 9. in these words, We will not hide them from their Children, shewing to the generations to come, the praise of the Lord, for he hath established a Testimony in Jacob, and appointed a Law in Israel, which he commanded our Fathers that they should make them known to their Children, that the generations to come might know them; walk about Zion, and go round about her, tell the Towers thereof, mark ye well her bull-works, consider her Pala­ces, that ye may tell it to the generations following; FOR I have made a covenant with my chosen, thy seed will I establish for ever, and build up thy Throne to all generations, wherefore, Glory be to God in the Church by Christ Jesus through all ages, World without end A­men. Ephes. 3. last. Psal. 89.3, 4. Psal. 48.12, 13. And now I shall only sum up all in a few words, and pass from this particular. And the first is,

First, That every thing hath its beginning, and continuance from the word of God, saith Mr. Henden, and yet did say (in the above mentioned Conference) to Captain Tucker when he urged a Scrip­ture command for to warrant the practice of Baptisme in our age, said, that a command to warrant the practice of it was not sufficient, unless it were accompanied with the same power, the which I con­ceive agreeth not together.

Secondly, Mr. Henden saith, that Baptisme and the Lords Sup­per, did not cease in all the time of Apostacy, BƲT DID REMAIN practicable as a duty to be practised, it having a word for its continu­ation; and yet to my best understanding of his practice (by informati­on) he practiseth neither of them, and thereby condemns himself in the thing that he alloweth, and therefore its just with God to give him up to blindness.

Again, as for his cited place, Isa, 56.5. to prove some of the Or­dinances, to cease; is answered: as,

[Page 125]First, by shewing it was not a prophesie of the primitive Gospel Church, because the primitive Gospel Church was to offer no burnt offering and sacrifice upon the Altar, as these were to do, and to be accepted in so doing, but these things were taken out of the way, and not to be mentioned amongst a Gospel Church; for so saith the Spi­rit, sacrifice and offering, and burnt offerings thou wouldst not, neither hadst thou pleasure in them; but a body hast thou prepared.

Again, the Gentiles were then under those sacrifices joyned to God.

Again, its proved that the PLACE is as everlasting as the NAME, and that NAME in Scripture signifieth power more pro­perly than PLACE: And thus I pass to the next proof, or reason, to prove the cessation of some of Christs Ordinances, cited by Mr. Henden, which is; saith he,

Turn to, Mat. 16.18. Where you may observe, that to the pro­fession of Peters faith, and Christ the rock believed: is fore-spoken that the Gates of Hell shall not prevail against it; but vers. 19. The keyes of binding and loosing, opening and shutting, are set after [...]as having no such promise annexed to them; and why should this be but to shew that these keyes in the Churches hand, should have a sink and be loosed for their efficacy for a time.

Answ. From what you say here, I understand you do believe (or at least admit of it) that the Gates of Hell shall never prevail against the Church of Christ, but that there shall be one in all ages, only this Church is to loose her keyes (as you think) so as not to bind and loose, open and shut; that is, (as I understand) not to receive in, nor to cast out; and how this Church shall come to loose her keyes I know not, (although I have well perused what you say concerning the star that fell from Heaven to Earth) for God will not take away the keyes (that I can find) from the Church and Devils (or wicked men) cannot take them away, for the Gates of Hell shall not prevail against it, how then shall these keys come to be loost? I am a think­ing what you might have said, from Mat. 25. That while she slumbred and slept, shee let them fail out of her hands; but I sup­pose, that if she had so done, she would have took them up again, when she was awake; but you say, that there was a star fell from Heaven to Earth, that had the key of the bottomless pit, viz. an evil Angel, (or Minister as I understand you) which had usurped all Church power into his custody, totally apostated from Heaven to Earth▪ and becomes a meer earthly Angel, by which the Church policy that [Page 126] before was a Kingdome of Heaven, is become a bottomless pit, and in­stead of the keyes of the celestial Kingdome, was another contrary key of the same bottomless pit, the key being the same with the Church.

Answ. The particulars (considerable) are these; as first, there was an Angel that had usurped all Church power into his custody, (say you:) To which I say, me thinks its very strange, that an Angel should usurp all Church power into his custody, sure it was not while he was in Heaven, nay, but I remember it was after he was fallen to Earth; and then it was not the key of the Kingdome of Heaven (viz. the power of the true Church) corrupted, but it was another key (viz. another power) ever the key and power of Dark­ness, and indeed it cannot be rationally imagined (as I think) that an Angel (that is to say or Minister) should carry all the power and authority away of all the seven Churches of Asia, which had seven Angels belonging unto them, and not only those seven Churches, but also many other Churches, that were then extant upon earth; so then if the Angel received his key after his fall (the which he did read, Revel. 9.1, 2, 3, 4.) then it could not be the key of the King­dome of Heaven CORRƲPTED, but another key given to him, namely the key of the bottemless pit; and what proof is this to prove that all Church power was lost, when an Angel (viz. or Minister) fell away from Heavenly mindedness, to earthly mindedness; let the rational Reader Judge.

Secondly, That the keyes spoken of ( Mat. 16.18.) were to re­main in the Churches hands for ever, is very plainly proved in the Scripture; as,

First, From the words of our blessed Saviours own mouth, Mat. 18.18, 19, 20. in these words, Verily I say unto you, that whatso­ever ye, (viz. the Church) shall blind on earth, shall be bound in Hea­ven; and whatsoever ye shall loose on earth, shall be loosed in HEA­ ƲEN: from these words we may see, that Christ hath given his Church power to deal with offenders and to bind them, that is, to ex­clude them from that Communion of Saints; and that it is to be per­petuated is plain, because it is annexed to vers. 20. which is perpetu­ated, as is most evident: Thus we may see in the first place, that Christ did once give his Church his power, and never took it away again from them, and the power, and strength of Hell cannot do it. For the Gates of Hell shall not prevail against it; and surely the falling of one Star from Heaven to Earth (namely the fall of one Minister) [Page 127] could not dispossess the whole body of Christ, (namely, his Church in all places consisting of many particular Churches, and Stars or Mi­nisters) of all their power that Christ gave unto his body, the Church; it being further considered, that the Gates of Hell was not to prevail against it; take this comparison.

Suppose the Constable of Benenden should lose his power (as an Officer) by reason of his rebellion, doth it therefore follow that all the Constables in the seven hundreds (or in that division) have lost their power, who have not rebelled, and the several Parishes thereby lose their power, so as they cannot execute the Law upon offenders? which if so, it is a Paradox unto me; even so, if one Mini­ster of the Church, or one Minister and Church should fall away, and so lose their true power, and in the room thereof, take up the power of darkness; doth it therefore follow that all the other Churches and Ministers (which did not fall) should lose their power also? surely no, there is no reason to be given to prove it: but we find there was but one STAR (in the singular number) and not STARS (in the plural number) that fell, and therefore to say, because one Minister fell and lost his place, and true power, therefore there must needs be a sink of all Ministers, and power; is all one, as if I should say, that be­cause Judas fell and lost his power and Apostle-ship; therefore there was no Apostle-ship nor power upon Earth, which to say, would be rediculous, and yet there is as good reason for the one as for the other, but indeed no reason at all for neither; so then the sum of what can be said from, Revel. 9.1, 2, 3. Is, that there was a STAR that fell from Heaven to Earth, and worked wickedness (that is) one Minister fell from Heaven (that is to say) from the Heavenly Church state, to an Earthly Church state, from the Oracles of God, to the traditions of men, and so it might be (and was) that one Minister amongst many might fall, and yet the rest stand fast; as it was with many in the primitive age, and this is all which can be said from Revelations 9. And,

Secondly, That Church power was perpetuated, and to remain af­ter these Apostles Death, amongst the Churches, is plain, because the successive Ministers and Churches were to use the same practice of receiving and rejecting, as we may read, Tit. 3.10. 2 Tim. 4.2. 2 Thes. 3.14.

And your own principle alloweth of it, for you do affirm, that the practice of the Lords Supper is perpetuated, and to remain in all ages; and suppose you did do, what you judge is your duty to do, (namely [Page 128] observe) and keep the Lords Supper, it must also of necessity be your own practice; for suppose that one of your communicates that appeared to be a civil honest religious man, but last Lords day, and one which ye much delighted in: but peradventures before the next Lords day, he appears to be an hypocrite (even a drunkard, or a fornicator, or the like) now will you admit of that man (although formerly he had communion with you, to have communion with you now when he appears both to you and all men (that behold him) to be a scandalous and prophane man, I hope not: and if another man of the great or little Bodies (as you call them) should proffer to have communion with you, (whom you judge godly) would you not admit of him? surely yea; and if so, consider at your lei­sure, how much less this is than receiving, and rejecting, taking in, and casting out, binding and loosing; consider well, (if yours were a congregation approved of by Christ) the danger of such as ye re­ject, and the benefit of such as ye admit of; and indeed my opinion is, that the great reason why ye do not practise that Ordinance, is, because if you did, then you would be necessitated to receive in, and cast out, or otherwise, you would have such a communion as the very worldlings would hisse at; but now that you may shuffle a company together of all sorts, and inlarge your Tents, rather than you would let go some (the which you would be ashamed of, if yours were a communion of Saints) you let go Christs Ordinance, and so condemn your self in the things that you allow; and indeed I do pro­fess it seems very strange to me, that any man that hath but a face of zeale in Religion and godliness, that they will associate themselves with you in spiritual things, for I do assure you, that I should be ve­ry cautious how I had any communion with a man that liveth in the breach of that which he knoweth to be his duty to do, fearing that he that makes but little conscience (or indeed no conscience) in one duty, will make as little conscience in another, provided it be incon­sistant with his credit or reputation. But to pass these things, I shall give an argument to prove the continuation of receiving, and rejecting, binding and loosing: which is,

If there be such a conjunction between keeping the Lords Supper, and receiving, and rejecting, as that the Lords Supper cannot re­main practicable, and to be practised, so as to be approved of God, without it; then receiving in, and casting out, is as perpetual as the Lords Supper.

But there is such a conjunction between the keeping of the Lords [Page 129] Supper, and receiving, and rejecting; so that the Lords Supper can­not remain practicable, and to be practised, so as to be approved of by God without it.

Ergo, the Ordinance of receiving and rejecting, is as perpetual as the Lords Supper, and one to attend the other. The major is undenia­ble; that is to say, (in short thus) if receiving in, and casting out, be an Ordinance of such consequence, as the Lords Supper cannot remain to be practised without it; then it of necessity will follow, that if one remain practicable so doth the other, and Mr. Henden saith one doth remain, namely, the Lords Supper.

And the minor I shall prove, that one cannot remain practicable without the other; that is to say, that without receiving into the Church, and casting out of the Church, the Ordinance of the Lords Supper cannot remain practicable and practised, so as the Lord will approve of it: and if so, receiving into communion and casting out, ( viz. binding and loosing) is perpetuated and to remain as well as the Lords Supper: but now to prove the minor, namely, that the Lords Supper cannot remain practised, so as to be approved of by God, without receiving in and casting out; is first, persons must have a time to be received into the visible Church of Christ, one way or other, unless persons are born members of Christs Church, the which I think none will affirm, because Christ saith, that unless a man be borne again, he cannot enter into the Kingdome of God; for that which is born of flesh, is flesh, and that which is born of Spirit, is Spirit; marvel not that I say unto thee, that thou must be borne again: And that it was the practice of the primitive Churches to receive in her members, is clear from these Scriptures, and many more that might be added, Rom. 15.1, 2, 3, 4, 5, 6, 7. 2 Cor. 7.2. Gal. 4.13, 14. 3 John 10. So that if there be not a continual adding to the Church daily such as shall be saved, then Christs House will be quickly empty.

Secondly, If there be not also a casting out, the Lords Supper cannot remain practised, so as the Lord will accept of it, for the Lord hath commanded, that if any be a fornicator, or covetous, or extortioner, or an idolator, or a drunkard, or a railor, that the Church should not have communion with him, no not with such an one to eat; and that there hath been such in the Church of God, and have been cast out when they have been discovered, read 1 Cor. 5. from the first verse to the 12. and that it is so in our dayes, is plain­ly seen, that there be some that seem to walk a while as Christians, [Page 130] and then who can deny them the Lords Supper? and not long after do shew themselves wicked and prophane, and then who dares to administer it unto them, and who dares to eat with them, because the Lord hath forbid it? And therefore to say, that the Churches may and ought to break bread ( viz. eat the Lords Supper) at such a time as she hath lost her power to deal with the wicked, and scanda­lous (so far as to exclude them) is no less than to say, that Christ is a transgressor in building the things the which he hath destroyed; and will not the Church then be a cage of all manner of unclean birds, or is it not as frequently seen, that there be apostates in our dayes, as in the primitive age? and in short take this maxime, that take either a Common-wealth without its power in government, namely power to bind and loose, (in Civils,) and a Family without its power in government, and a Church of Christ without its power in govern­ment, and you shall see that the best of it will be a lump of confusi­on; and at the end come to destruction, or be a desolation: so then the sum of all is this in short, that if the Ordinance of the Lords Supper, be perpetuated and to ramain in the greatest times of apostacy, then the power of the Church also did remain, because it is impossible for persons to eat the Lords Supper, so as for God to approve of it, if the Church have not power to exclude offenders, be­cause with such the Church may not eat, nor have no fellowship in Spiritual things, 2 Cor. 6. And that such were and will be found in the visible Church till they be purged out, the Scriptures and our experience witnesseth daily; from whence we may see, that if the Church have not lost that precious Ordinance of the Lords Supper, neither hath she lost her keyes of binding and loosing, namely, of re­ceiving in, or casting out, although one Star fell, from Heaven to Earth, Revel. 9. yet he carryed not away the heavenly keyes, or power, no more than the evil Angels when they fell could carry a­way the heavenly power and authority of the good Angels; no, they were so far from carrying away the power that the good Angels had, that the power that the evil Angels had was taken away and given to the good Angels; as the one Talent was taken and given to him that had ten; so to him that hath shall be given, and to him that hath not shall be taken away that which he hath: so then the conclusion is, that if one Star did fall, its nothing in comparison of many Stars which did not fall; and that fallen Star, did not carry away the keyes of the Kingdome of Heaven, namely, the heavenly power, but God took [Page 131] it away from him, and the Devil gave him the keyes of drakness, so it was not the keys of the Kingdome, for they still remained with them, that abode in the truth; as hath been already proved, and by your self (in effect) hath been granted: and thus I pass to the next thing considerable; which is,

The four Winds, Revel. 7.1. with its interpretation by Mr. Henden.

But by the way I take notice of what is said in the beginning of his 4. page, from Zech. 4. which speaks concerning their building of Jerusalem and the Temple, after the seventy years of captivity in Babylon, the which he applies to be a Gospel Church; and the Pipes there spoken of, to be understood Ordinances, and from the seven Pipes spoken of, vers. 2. is to be understood the practising of the full number of Ordinances in the Primitive time; and the two Golden Pipes, in vers. 12. Is to be understood the least of numbers, and that least of numbers relates to the time of the Churches being in Baby­lon, that then the lesser number of Ordinances were practicable, and to be practised.

This is the sum in short that I gather from that (his) discourse.

To which I answer briefly; and first, that the 4 Chapter of Zech. is a Prophesie of a Gospel Church, I cannot (as yet) see nor be­lieve; it is clear, that it was a prophesie of the redifying of Jerusa­lem; and the Candelstick, the Lamps and Pipes belonging to it, is the same vessels that God appointed in the Temple, as you may read Exod. 25. Lev. 24.4. Numb. 4.9. the oyle vessels ministering un­to it, is to be understood the Pipes) Chap. 8.2. 2 Kings 4.10. 1 Chron. 28.15. from these and many more Scriptures that might be added, we may see, that the Candlestick, with the Lamps, and Pipes, (viz.) the ministering vessels unto the Lamps and Candelstick, was the same that God shewed unto Moses, in the pattern, and ap­pointed it to remain in the Temple, and after that pattern, it was made in Solomons time, and the very same was to be after the seven­ty years of captivity; and it is far more evident, because if we observe the Prophesie of Haggai, who speaks of one and the same thing, he will tell us, that Zerubbabel and Joshua, (according to Zechariahs words) that he should lay the foundation, and also finish it, Hag. 1.14. Zech. 4.9. and that this prophesie relates to Jerusalem, read Haggai, and Zechariah at large; I do not say, that it relates only to the rebuilding of Jerusalem, and the Temple at the end of the seventy years captivity, but in it is a Prophesie of the redifying of [Page 132] the City and Temple, destroyed since by Titus Vespatian, which is yet to be built again according to the Word of the Lord, Rev. 11. but more of that anon; but in a short sentence, I further add this as a reason to prove, that the Prophesie of Zechariah, Chap. 4. most primely relates to the redifying of Jerusalem, at their coming out of the seventy years of captivity, because that both Haggai and Zechariah, have the Word of the Lord coming to them both at that time, as to Haggai the Word of the Lord came to him in the sixth & seventh month, in the second year of Darius, Chap. 1.1. Chap. 2.1. and to Zechariah it came in the eighth month, in the same year, Zech. 1.1. and the work of both Prophets was to stir up the Peo­ple to the work of building of the House of God; for they being hindred (by subtilty) in the dayes of Cyrus, because that Zerubba­bel and Joshua, and the rest of the chief of the Fathers, would not let the people of the Land build with them, as you may see at large in, Ezra. 4.1, 2, 3, 4, 5, 6. that they at last out of custome grew careless, and was content to live in their sealed houses, and let the house of God lye waste, Hag. 1.2. and hence the Word of the Lord stirred them up, by the two fore mentioned Prophets, namely, Haggai and Zechariah, that they might go on to finish the Work, for Zerubbabel had begun it before, and laid the Foundation in the daies of Cyrus, and being stopped as before said, he was to finish it in the daies of Darius; which agreeth with the words of Zechariah, Chap. 4.9. in these words, The hands of Zerubbabel have laid the foundation of this house, his hands also shall finish it; compare Haggai with the four first Chapters of Zechariah, and compare them both with, Ezra 3.8.9, 10. Chap. 4.1, 2, 3, 4, 5, 6. and you may clearly see, that what I have said is undeniably true; and that is the thing that Zechariah speaks of, in Chap. 4. which Mr. Henden would have to be a Gospel Church; it's clear that men may be carried away very strangely, in the judgments and understandings, if that they be guided by their own spirits, or immaginations, with­out searching the Scriptures, and well comparing them together, so as they may hold a correspondency together; I am not willing to be nice in observing obsurdities, the which if I were, and had time I could observe many; but at present I shall leave this thing, saying, that if the Pipes signifie the Ordinances of the Gospel, and that they were lost from seven to two; so that there is now but two Ordi­nances practicable, (and it's a question to some whether Mr. Hen­den practise above one of them two) what Ordinances they be which [Page 133] remain? but you say that the two signifie the least of numbers, and so I think that two is the least of numbers: but that I may take you in the best sense, I understand you mean, that the Ordinances was de­vided in two numbers, and the biggest number was to cease in Ba­bylon (as you call it) and the lesser number to be perpetuated and remain; the which if so, cast up your account again, and you will find upon your own account, that the greater number is perpe­tuated and to remain: as, 1. Ministry, 2. Prayer, 3. Praises, 4. Bap­tisme, 5. the Lords Supper, 6. the Sealed elect number, 7. the Spiri­tual union, 8. the beginning and profession of faith, 9. the duties of charity; all these are acknowledged by you to be perpetuated and to remain.

Secondly, the other number; as, 1 Confirmation, 2 Ordination, 3 Church-Censure, 4 Church-stating; these are corrupted, and are ceased as you say; and which of these is the greatest number I leave the wise to judge: from whence they may see, that the two Pipes should not parallel with the perpetuated Ordinances; and there­fore shall leave them as excellent in their proper place and significa­tion, but altogether of an uncertain sound as they have been apply­ed, not fit for persons to dance after: and thus I leave this particular, and come to speak somewhat to the four Winds, Revel. 7.1.

The four Winds, (saith Mr. Henden) Page 4. Is to be under­stood, the Winds of the Spirit, the begetting and preserving cause of these visible keyes before spoken of, where by reason of the falling away, were wholly with-held from their apparent blast, and the cause failing, the effects must also cease. These four Angels we conceive to be evil Spirits, working by their principal Ministers the four capi­tal Patryarchs of the Christian World; to wit, the Bishop of Alex­andria for the South, of Antioch, for the East, of Constantinople, for the North, and Rome for the West; who usurping all ecclesiastical government into their hands, did by their contention and pride gra­dually detain the four Winds from breathing in the external rege­ment, till at the last the head-ship fell into Rome, Page 29.

Answ. There is many things laid down, the which I shall speak to in particular, and that very briefly, because I am much straitned for time; and also I think there is so little coulour of truth in it, that few will believe it, whether I speak any thing to it yea or nay: but because I would not willingly miss any thing that seems of weight in your eye, I shall examine the particulars, and first to the first; which is,

[Page 134] The four Winds spoken of, Revel. 7.1. Is the Winds of the Spirit, (saith Mr. Henden.)

In Answer to this, I shall cite the Text, and speak little to it, but leave the Reader to Judge; see the Text, Revel. 7.1. in these words, And After these things, I saw four Angels standing on the four cor­ners of the Earth, holding the four Winds of the EARTH, that the Wind should not blow upon the Earth, nor on the Sea, nor on any green Tree; From these words we may take notice, that the four Winds, are called the Winds of the EARTH, (mark that) and wherever the Spirit of the Lord, or the breathings forth of his Spi­rit, is called by the name of the four Winds of the Earth; I never yet read, although I have examined, Ezek. 1.4, 5. chap. 37.9.14. Acts 2.2. The which none of the places run parallel with Revelations 7.1. They are not called the four Winds of the Earth; as for Exe­kiels vision, chap. the first, Ezekiel saw the Heavens opened (it was not the four Winds of the Earth, no but) a whirle-wind and a cloud from the OPEN HEAVENS (North-ward) in the which whirle-wind the Lord appeared to Ezekiel between the sour living creatures, which were Cherubims; and we know it is usual for the Lord to appear in a whirle-wind between the Cherubims, that those living creatures spoken of in Ezek. 1.5. were Cherubims, and that the Lord dwelleth between or amongst the Cherubims, is clear from chap. 10. compared with 1 Sam. 4.4. 2 Kings 19.15. Psal. 80.1. and 99.1. And that which is spoken obscurely in the first chap. of Ezekiel, is more plainly expounded in Chap 10. where the living creatures spoken of in Chap. 1. are called Cherubims, in Chap. 10.20. in these words, This is the living creature that I saw under the God of Israel, by the River Chebar, and I knew that they were Che­rubims: Time would fail me to open the matter contained in the vision, and the end of it, but enough to prove, that it relates not at all to the four Winds spoken of, in Revel. 7.

Secondly, as to the Winds spoken of, in Ezek. 37.9. I say, that its only used by way of allusion, because our lives are called wind, ( Job 7.7.) and Israel being in captivity, and so as dead men, the Lord sheweth the Prophet Ezekiel, that he would revive them, and recover them out of their captivity, and bring them again into their own Land, vers. 21. and also we may observe, that they must first have the breath of life and be brought out of their graves, which breath of life, to raise them from their graves, was to come from the four Winds; and then after this they were to be brought into their [Page 135] own Land, and the Spirit of God was not to be poured out upon them while they were in captivity, but after they were come into their own Land at a set time, Zech. 12.9, 10, 11. which sheweth that Wind spoken of there, was not that Spirit which you aim at, which if it were, yet it holds no agreement with the text cited by you, Revel. 7.1. because it is not called the Winds of the Earth, for there is the Winds of the Earth, and there is the Winds of Heaven, Dan. 8.8. Chap. 11.4. Zech. 2.6. Mat. 24.31. Revel. 7.1.

Thirdly, To the Text cited by you, Acts 2.2. in these words, And suddenly there came a sound FROM Heaven, as of a rushing mighty wind, &c. from these words we may see, that this Wind came from HEAVEN, and so was not that Wind spoken of, in Revel. 7. Because that was the four Winds of the EARTH, (mark that.)

Fourthly, it doth not say, that there came a Wind from Heaven and sate upon each of them, but cloven tongues which sate upon each of them, and the sound was like unto a mighty rushing Wind; it doth not say it was a Wind that blew, but there was heard a sound as it were a mighty rushing Wind; so then the sound of it was as it were (or) like a Wind, and every likeness is not the same; but why need I keep such a stir about this Wind, I remember Mr. Hen­den saith in his 28. Page, and line 19, 20. that the with-holding the Winds of the Spirit hurt not the elect, his words are these; all save the elect were hurt thereby and subverted.

From whence we now learn, from what Mr. Henden saith in this place, that it was from the reprobate that the Winds of the Spirit was with-held from blowing on them: This is that I understand from his words, if I understand him aright; unless there be a third sort of men, that is to say, the elect and reprobate, and another sort which is neither elect nor reprobate; and if this be Mr. Hendens opinion, (viz.) that the with-holding of the Winds of the Spirit, did not hurt the elect but the reprobate, then one of us have fought (as it were) with our own shadow, for it was ever my judgment since I knew any thing of God, that Gods holy Spirit was ever with-held from the reprobate, they having no part or portion in it; And thus I pass the sour Winds at present, and come to speak somewhat briefly to the Angels; (which is) saith Mr. Henden,

The Angels spoken of Revel. 7.1. we conceive (saith he) to be evil Spirits, working by their principal Ministers, the four capi­tal Patryarchs of the Christian World; to wit, the Bishop of Alexan­dria, &c.

[Page 163] Answ. Methinks it's very strange Doctrine to be published, or to be believed, (namely to say) that evil Spirits should have power to hold the good Spirits, and so the good Spirit (or the Spirit of God) to become as it were subordinate to the evil; that God should put his Spirit into the hands of the Devil: I have read in ( Acts 7.51. 1 Thes. 5.19.) that wicked MEN may resist the counsel of God, (or Spirit of God against themselves) and quench the workings of the Spirit of grace within themselves, whereby they should be Sealed unto the day of Redemption: But I never yet read, that the Devil or wicked men could hinder the working of Gods Spirit in or a­mongst his Church; and to think that God would give his good Spi­rit to be holden by and among wicked Spirits, is very vain and rediculous; for what concord hath Christ with Belial? or what fel­lowship hath light with darkness, or God with the Devil?

But peradventure some will say, we cannot (indeed) readily believe, that ever God gave his Spirit into the custody of evil Spirits to hold; Therefore what Angels do you think they were, and what were the Winds?

Answ. The Angels I understand to be the Angels of the Lord, who are Ministring Spirits, sometimes to administer blessings; but now sent forth by God to execute his Judgments upon the great An­tichrist, after the Man-child was caught up to God, & to his Throne; for it followeth in the nick of time, even when the Heaven is rowled together like a serouse, Revel. 6.14, 15, 16. (to the great amaze­ment that will be at the sign of the Son of man coming in the clouds of Heaven, with power and great glory) and at that time woe be to the inhabitants of the earth and sea, Revel. 12.12. because of the Devils being come down, and then shall go forth the seven An­gels to pour out their Vials upon the earth; and at that time also shall the four Angels (that held the four Winds) execute their of­fice, at which time there shall fall grievous and noysome sores upon those that have received the mark of the Beast, Revel. 16.1, 2, 3. That both Sea and Land shall be infected, and the Sun scorching (with heat) every green tree, and the Sons of men also; and by rea­son of the Winds being with-held, the earth, Sea and Rivers, and Fountains of water, together with the Sons of men, shall be so scold­ed with the heat of the Sun, that they shall be grievously perplexed, and shall blaspheme the name of God because of the plagues, Revel. 16.9. and the execution of these things, will be in the time of the Prophesie of the two witnesses, Revel. 11.6. compared with Zech. 5.1, [Page 137] 2, 3. with Revel. 10.2. vers. 10. chap. 11.1, 2, 3, 4, 5, 6, 7. the which (if the Lord will) I shall speak to more at large anon, when I come to discover what the outward Court and holy City is, and of its being trod under foot, and who the woman is, which travaileth, and what the Man-child is, and of his being taken up to God, and to his Throne, of the flight of the woman into the Wilderness, and what Wilderness, and the time how long these things, with several other are so annexed together, that they are unseperable; and thus I pass, saying, that the Winds are to be understood according as the Scrip­ture calls them, namely, the sour Winds of the EARTH: and thus I come to the next thing considerable; which is,

Of the outward Court and holy City, Revel. 11.1, 2. in these words, And there was given me a reed like unto a rod, & the Angel stood say­ing, arise and measure the temple of God and the Altar, and them that worship therein, but the Court which is without the Temple leave out and measure it not, for it is given unto the Gentiles, and the holy City shall they tread under foot forty and two moneths; and I will give power to my two witnesses, and they shall Prophesie a thousand two hundred and threescore dayes, cloathed in sackcloth.

Before I shall give you the exposition of the Text, or unfold it un­to you, I shall shew what Mr. Henden saith is the meaning of the Text; which is,

We maintain (saith he) the Temple to decypher the mystical union, of the one hundred and forty four thousand Sealed, or elected ones, whereby they are built up a spiritual house; and the Court without to be the externity of ecclesiastical order, which was established by Christ in the primitive times, page 38. Paragraph 1. Section 4.

Answ. I know not any one Text that seems to bear a face to such a thing, as the Temple to decypher the mystical union of the one hundred forty and four thousand Sealed ones, neither do I understand that the Sealed ones are, or can be applyed to the faithful Gentiles, without wresting and abusing the Text, for the Text tels us plainly, that they that are Sealed are the Tribes of the Children of Israel, and reckoneth them according to their several Tribes, as you may read, Revel. 7.4, 5, 6, 7, 8. in these words, And I heard the number of them that were Sealed, an hundred and forty and four thousand, of all the Tribes of the CHILDREN OF ISRAEL, (mark that) of the Tribe of JƲDAH were Sealed twelve thousand, of the Tribe of RƲ ­BEN were Sealed twelve thousand, of the Tribe of GAD were Sealed twelve thousand, of the Tribe of ASER were Sealed twelve thousand, [Page 138] of the Tribe of NEPTHALY were Sealed twelve thousand, of the Tribe of MAN ASSES were Sealed twelve thousand, of the Tribe of SIMEON were Sealed twelve thousand, of the Tribe of LEVI were Sealed twelve thousand, of the Tribe of ISSACHAR were Sealed twelve thousand, of the Tribe of ZEBƲLON were Sealed twelve thousand, of the Tribe of JOSEPH were Sealed twelve thou­sand, of the Tribe of BENJAMIN were Sealed twelve thousand; the which amounts just to one hundred forty and four thousand, there being twelve thousand of every Tribe Sealed, for there is twelve Tribes, and twelve times twelve thousand, is one hundred forty and four thousand, the which were all of the Tribes of the Children of Israel; so that those that call them Gentiles wresteth the Scripture, for the Scripture doth not only call them the Tribes of the Children of Israel; vers. 4. but also repeateth every Tribe severally, so plain, that it cannot without great abuse to the holy Spirit be evaded; time would fail me to shew the particulars relating to this thing, on­ly thus; it is evident by the Angel out of the East, that these twelve Tribes are to be sealed in their fore-heads, to that end that when the Angels go forth to execute Gods Judgments upon the Earth, that they may be spared, when the seal of the living God is seen upon their fore-head, for this to be after the Man-child is caught up to God, and to his Throne, at which time the Gentile Church (which I con­ceive to be the Man-child) is to be in the Ark of their safety, being caught up to meet the Lord in the ayre, and then the Jews that look for their Messiah, it being the time that God hath promised that all Israel (viz. the natural seed of Abraham) shall be saved, as it is written, Rom. 11. They shall have the Seal of God, or the name of God written in their foreheads, to distingush them from the wor­shippers of the Beast, who are to have the name of the Beast in their right hand, or forehead, Revel. 13.16. upon whom the seven Angels are to pour out their vials upon the earth, that the same per­sons who have received the mark of the Beast in their foreheads, or hands, may be tormented, and then the executing Angels will pass by all those that have the Seal of God in their forehead, so that they shall not be plagued with those Judgments that shall be execu­ted upon the Beast and his worshippers; and to this end the Angel of the East forbid the four Angels that had power to hurt the earth, that they might not go forth to execute their office, till the servants of God were Sealed in their foreheads, Revel. 7.2. And this agreeth with the manner of Gods dealing with his people, when he executes [Page 139] his Judgments upon the earth, as you may see, Exod. 12.14. Ezek. 9.4, 5, 6. and to that end was these Israelites Sealed; so that none of the plagues either of the four Angels, or the seven Angels did them any hurt. And thus much at present of the Sealed number who they are, and the Cause of their being Sealed, and afterwards was seen preserved as a Sealed number, Revel. 14.1, 2, 3, 4. Chap. 15.2, 3, 4. And so I pass to give my opinion what the Temple and the out­ward Court, and holy City is.

Only by the way, I thus say, that although I have read Mr. Hen­dens opinion of the outward Court, yet I cannot believe it, nor ad­here to what he saith, because I do not find that ecclesiastical order, is in any one Text called the outward Court, neither doth it hold parallel with the outward Court, but rather to the inward Court, even the holy of holies, into which the Priest was to enter alone, who had the ecclesiastical order put upon him by God; but because I find not the Scripture warranting such a parable; I leave it, and now come to speak briefly to that Text, Revel. 11.1, 2. and first I shall cite the Text it self; which is thus read,

And there was given me a reed like unto a rod, and the Angel stood, saying, rise and measure the Temple of God, and the Altar, and them that worship therein; but the Court which is without the Temple leave out, and measure it not for it is given unto the Gentiles, and the ho­ly City shall they tread under foot forty and two moneths, and I will give power to my two witnesses, and they shall prophesie a thousand two hundred and threescore dayes cloated in sackcloth; from this Text with many more we find, that Jerusalem and the Temple is to be built again, and the Jews are to worship their God according to the Law of Moses, at which time they shall earnestly look for their King (namely the Son of God) according to the words of their Pro­phets, for although they were blind, and understood not his com­ing in the day of his poverty, yet they do believe that they have a King ( viz. Son of God) to come in glory and to ragin upon the Throne of David, and when God shall give them opportunity to return out of their long captivity; then shall they sit upon their building to redifie the City and Temple, as I have formerly proved at large; (read my Zions redemption) and that Jerusalem is to be built again, (which is called the holy City, relating to, Revel. 11.1, 2.) read the words of the Prophets; which saith, They shall build the old wast places, they shall raise up the former desolations, and they shall repair the wast Cities, and THE DESOLATIONS OF [Page 140] MANY GENERATIONS: behold the day cometh saith the Lord, that the City shall be built to the Lord from the Tower of Hanael unto the gate of the corner, and the measuring line shall yet go forth over again, (compare Revel. 11.1, 2.) upon the Hill Garib, and shall compass about Goath—, it shall not be plucked up, nor thrown down any more FOR EVER; in that day will I raise up the Tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the dayes of old, and I will plant them upon their Land, and they shall be NO MORE plucked out of their Land, which I have given them, saith the Lord God; And Ezekiels vision relates to this very thing, where he saith, In the vi­sion of God brought he me into the Land of Israel, and set me upon a very high Mountain, by which was as it were the frame of a City on the South, and he brought me thither, and behold there was a man whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed, so he measured the length thereof, twenty cubits, and the breadth twenty cubits before the Temple; and he said unto me, this is the most holy place, this is the Law of the house upon the Mountain, and these are the measures of the Altar, after the Rubites; and the name of the City from that day shall be, THE LORD IS THERE; And that the Cities of Jerusalem is called a holy City, read Isa. 64.10. chap. 61.4. chap. 60.18. Jer. 30.18. chap. 31.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11. chap. 33.12, 13, 14, 15, 16, 17. Amos 9.14, 15. Ezek. 40.3. chap. 3.13. chap. 41.4. chap. 48.35. From all that which hath been said, this is the Sum (in short) that the City Jerusalem, and the Temple is to be built again, and inhabited, and God there worshipped; only there will be a stop in the work (by the Antichrist) before the outward Court is finished, and therefore the measuring line is said not to pass over the outward Court, (or it not measured;) but that I may be plain and easily understood, I shall divide the matter in short and brief particulars.

The first is, the building of the City, the which I have spoken al­ready to.

And the second is, of the Temple.

The third is, the outward Court, being given into the hands of the Gentiles, and the holy City being trod under foot forty and two months.

And fourthly, of the two Witnesses prophecying in Sackcloth, one thousand two hundred and threescore dayes.

[Page 141]That the City and Temple is to be built, you have heard some­what from the Prophets, (to witness it) but further you may see, that there will be a Temple, (although not the union of the seal­ed number, as Mr. Henden supposed, which hath been already an­swered) but a material Temple, as saith St. Paul, 2 Thes. 2.4. He ( viz. the man of Sin or Antichrist) shall sit in the Temple of God, shewing himself that he is God: But if the Temple be to be under­stood, to discypher the Mistical union of the one hundred forty and four thousand, (as Mr. Henden saith) then it is impossible that the Man of Sin should sit there, for they are not to be hurt; and that connot be said to be the Temple of God in a spiritual sense, which is the seat of the Man of Sin; but in a material Temple it hath been so already, and will be so again, for saith Christ, It is written, my House should be a House of Prayer, but ye have made it a den of thiefs.

And secondly, that there is to be a Temple, is also proved from Revel. 15.8. in these words, And the Temple was filled with smoak from the glory of God, from his power, and no MAN was able to enter into the TEMPLE, till the seven plagues of the seven Angels were fulfilled.

From hence we see, that there shall be a material Temple which shall be so filled with Gods glory, that no MAN shall enter into it, until the plagues of the seven Vials be executed, and so Christ by the brightness of his coming and excellent glory, shall dispossess the Man of Sin of his seat: and that the glory of God did shine so of old in his Temple, read the words of the Prophet, Isa. 6▪ 4. Ezek. 10.4.

And secondly, that the glory of the Lord is to appear, or fill his House or material Temple. Again, read Ezek. 43.5, 6, 7. in these words, So the Spirit took me up, and brought me into the inner Court, and behold the glory of the Lord filled the House; and I heard him speaking unto me out of the House, and the man stood by me, and he said unto me, Son of man, the place of my Throne, and the place of the sole of my feet, where I will dwell in the midst of the children of Israel for EVER, and my holy Name shall the House of Israel no more defile. Agreeable to Chap. 37.21, 22, 23, 24, 25, 26, 27, 28. as you may read at large. I could give many reasons more to prove a material Temple, (and elsewhere I have done it.)

But if it should be objected, That God doth not dwell in Temples made with hands.

[Page 142]I answer and say, it is very true, that the Temple of Jerusalem they had defiled with their abominations, and therefore the Lord destroyed it, and for a while took unto himself the instruments of a foolish Shepheard, Zech. 11.15. and so was a Gin and a Snare to the House of Israel; and so the litteral Zion was to be plowed like a field, and Jerusalem to become a heap; but it doth nor say, that Christ will never dwell in Temples, or a Temple made with hands, nor that he will never dwell in Mount-Zion, (litteral) in Jerusa­lem, but contrariwise saith in many places, that he will come unto his Temple and dwell in Mount-Zion in Jerusalem, as I before have proved, (read the place of Christs Kingly seat in the time of his Reign, in my Treatise to Mr. Holland annexed to this) I could prove that the Lord will have his seat there, at large, and that when his Taber­nacle shall be with men, and his seat where his Father Davids was, that then it is to be in material Jerusalem, when the Law shall go forth of Zion, and the word of the Lord from Jerusalem; and this was the City, and Altar, and Temple, which was to be measured, and the Worshipers which was therein, namely, the Jews which were to return, and at that time shall be returned unto their own Land, where they shall worship God according to Moses Law, waiting for their Messiah.

Thirdly, what is to be understood by the outward Court, not measured or cast out, or left out (as in reference to measurement) it is, that after the Israelites be returned, before they have finished their outward Courts, and walls, and the like; for their great care and first work shall be upon the chief and principal place, viz. their City and Temple) the Gentiles, namely, Gogg the Prince of Meshech and Tubal, whose Army shall be of them of Persia, Ethiopia, and Libia, with Gomer, and the Family of Togarmah, a very great Army of the North Quarters, shall be gathered together upon the Mountains of Israel, and shall prevail, and spoil the Jews for a small season; and this shall be done before the outward Court and walls be finished, which causeth the Army of the Gentiles, to call Jerusalem a Town of unwalled Villages, being without Bars and Gates, as you may read, Ezek. 38.11. in these words, And thou shalt say, I will go up to the Land of ƲNWALLED VILLAGES, I will go to them that are at rest, that dwell safely, all of them dwelling without WALS, ha­ving neither BARS nor GATES, to take a spoil, to take a prey, &c. And to this agreeth the words of the Prophet, Zecha. 2.1, 2, 3, 4, 9. which saith, I lift up mine eyes again and looked, and behold a [Page 145] man with a MEASƲRING LINE in his hand; Then said I, whither goest thou? and he said unto me, to measure Jerusalem, to see what is the breaàth thereof, and what is the length thereof: And behold the Angel that talked with me went forth, and another Angel went out to meet him, and said unto him, run, speak to the young man, saying, Jerusalem shall be inhabited, as a TOWN without WALS, &c. From these Scriptures, and more that might be added, we may see, that the Walls and outward Court, shall not be finished till it is taken, and the holy City trod under foot; but the time of its op­pression is so short, as not worth speaking of in comparison of time, namely, three years and a half; so that this Prophet speaks little of the oppression of Israel, but doth (as it were) overlook it, because the time of it is so short, and speaks of that which is of the greatest moment, namely, the Enemies destruction; but the Prophet Zecha­riah agreeing with the Revelations sheweth, that the City shall for a small time be surprised and taken, and the Jews persecuted, al­though the City it self shall not be destroyed, but shall be the place of the Enemies Randesvouz; and that this is true, read the words of the Prophet Daniel, compared with Zechariah, which saith, He shall enter also into the glorious Land, and many Countries shall be o­verthrown, but these shall escape out of his hands, even EDOM and MOAB, and the CHIEF OF THE CHILDREN OF AM­MON; and he shall plant the Tabernacle of his Pallace between the Seas in the glorious holy mountain, yet he shall come to his end, and none shall help him: And at that time shall Michael stand up, the GREAT PRINCE, which standeth for the Children of THY peo­ple; and there shall be a time of trouble, such as never was since there was a Nation: For Behold the day of the Lord cometh, and thy spoil, (viz. Jerusalems) shall be divided in the midst of thee; and I will ga­ther all Nations against JERƲSALEM to battail, and the CI­TY shall be taken, and the Houses riffled, and the Women ravished; and half of the City shall go forth into Captivity, and the residue of the people shall not be out off from the City: (this is the Woman that flyeth into the Wilderness, and the remnant of her Seed which re­mains.) Then shall the Lord go forth and fight against those Nations, as when he fought in the day of battail; and his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem: And I said to the man cloathed in Linnen, how long shall it be to the end of these wonders? (namely, the troublesome time, and the treading down of JERUSALEM underfoot) And I heard the man cloa­thed [Page 146] in Linnen, swear by him that liveth for ever and ever, It shall be for a Time, and Times, and half a Time; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

From whence we may see, that Jerusalem is to be trod under foot, according to the saying of the Text, Revel. 11. and also the time how long, (which by Daniel is said to be, a Time, and Times, and half a Time; and in the Revelations, Chap. 11.2. it is said, to be Forty and two Months, in these words, But the Court which is without the Temple, leave out and measure it not, for it is given un­to the Gentiles, and the holy City shall they tread under foot, forty and two months.

All which time the Woman shall be fled into the Wilderness, (for she flyeth at the first of Jerusalems being taken, so soon as she is de­livered of the Man-child, and it is the remnant of her seed, which remaineth in Jerusalem, over whom the Beast is to have power forty and two Months, Revel. 13.5 Zech. 14.1, 2. Unto whom the two Witnesses is to prophesie; and the time of the Womans flight into the Wilderness) is the very same time (in latitude) with the scatter­ing of the power of the holy people, spoken by Daniel, Chap. 12.7. And the holy City being trod under foot, spoken of by St. John, Rev. 11.2. And that you may see, that the time of the Womans flight into the Wilderness, is the very time of the scattering of the holy People, (namely the People of the Jews, which Daniel frequently cals a holy People, for then they shall all be holy unto the Lord) and also the treading of the holy City underfoot, read Revel. 12.14. in these words, And to the Woman was given two wings of a great Eagle, that she might flee into the Wilderness, into her place, where she is nourished for a Time, and Times, and half a Time, from the face of the Serpent. From all which hath been said, I gather this Conclusion, (which materially offereth it self) which is, That the Court without, which is not to be measured, is to be undestood, that the Jews are to return, and build their City and Temple; and the Court without not measured, but given unto the Gentiles, is to be understood, that the Families of the Gentiles (above spoken of) shall come to Jerusalem, as to a Town of unwalled Villages, before the outward Court and Walls is finished, and take it and divide the spoil; and the holy City being trod under foot, is to be understood, the spoil that will be made in Jerusalem, for the space of forty and two Months, in the which time, the two Prophets (or Witnesses) shall [Page 147] prophesie unto that party of the Jews, which do not flie into the Wilderness, Zech. 14.1, 2. Revel. 11.3. Chap. 12.17. the which time of scattering of the holy People, Dan. 12.7. for a Time, and Times, and half a Time; and the holy City being trod under foot, forty and two Months, Revel. 11.2. and the two Witnesses prophe­sying a thousand, two hundred and threescore dayes; and the Wo­mans being nourished in the Wilderness, from the face of the Serpent, a Time, and Times, and half a Time, agreeing with Daniel (as be­fore cited) All these times (though in several phrases) is one and the same time for latitude, in which time the Jews shall be scattered, for as it is called by John, Revel. 11.2. forty and two Months, and a thousand two hundred and threescore dayes; yet to clear up what he means by that Time, he also cals it a Time, and Times, and half a Time, Revel. 12.14. in the same phrase with Daniel 12.7. where he cals it a Time, Times, and a half, which is just three Years and a half, for a thousand, two hundred and threescore dayes, considering ac­cording to the Jews account, thirty dayes to a Month, is just forty and two Months, and forty and two Months, is also three Years and a half; and hence it is called by Daniel, and also by John, a TIME, and TIMES, and half a TIME: And that a Time is to be under­stood one Year, and Times in the plural number, is to be understood Years, read Dan. 4 25. in these words, And they shall drive thee from men, and thy dwelling shall be with the Beasts of the field, and seven TIMES shall pass over thee, till thou know that the most High ruleth in the Kingdome of men, &c. From this Text we understand, that the seven TIMES, is understood the seven Years that Nebu­chadnezzar was cast out into the open field, to eat grass with the Oxen, and to be wet with the dews of heaven, until he had humbled himself, and acknowledged the Lord: So then by TIME in the singular number, I understand one Year, and by TIMES in the plural number, (although the least of numbers) I understand two Years; and by half a TIME, I understand half a Year; so then the TIME, and TIMES, and half a TIME, is just three Years and a half, which is also a thousand two hundred & threescore dayes, or forty & two Months; all which being considered, with the premises, shew­eth, That although a measuring Line be to pass over Jerusalem yet once again, yet before it is finished, (to wit the Walls or outward Court) there will be a stop by the Man of Sin, or the great Army be­fore mentioned, and the City it self shall be taken, and the Houses riffled, and it trod under foot three Years and a half, and then shall [Page 148] everlasting righteousness be broubt in, namely, Jesus Christ, which shall take the Kindome, & Dominion, & greatness of the Kingdoms under the whole Heaven, Dan. 7. and sit, and raign upon the Throne of his Father David; and this is that which I understand from, Rev. 11.1, 2, 3, 4. with the fore mentioned Scriptures, and many that I could add if I had time, the which is plainly signified from the 15 vers. of that fore mentioned, 11. Chapter of the Reve­lations, in these words, And the seventh Angel sounded, and there was a great voice in Heaven, saying, the KINGDOMES of this WORLD, is BECOME the KINGDOMES OF OƲR LORD, AND OF HIS CHRIST, AND HE SHALL RAIGN FOR E­ ƲER AND EƲER; and thus much briefly to the Measurement of the Temple, and City, and outward Court being cast out, and the holy City being trod under foot; and fourthly, the time of the wit­nesses Prophesying, the which will be just three years and a halfe, which is proved in the precedent discourse, also more of that a non. And as for Mr. Hendens computation of time, which is; (saith he,)

A day being taken for a year, the flight of the woman, and the City being trod under foot, and the two witnesses Prophesying in Sack­cloath, is to be understood one thousand two hundred and threescore years, in which time the Church is only a sealed number, dis-robed of the beauty of her exterior Order; paragraph 4 page 65. And also he further saith, that the time of the beginning of the suffering of the Church, and the City being trod under foot, was in the year, 390. and to be fully expired in the year, 1650. and applieth it to a little light broke forth in England, about that time; and that you may see the SƲM of this spoken by him, (although in more words at large) read in his book page 10. compared with paragraph the fourth.

To which I answer briefly in particulars: and,

First, if the forty and two months, and the one thousand two hundred and threescore daies; with the TIME and TIMES, and halfe a TIME, (all which is acknowledged to be one and the same Time for the Latitude thereof) be expired and ended in the year 1950. then upon that account the Woman is come out of the Wilderness already, and hath been almost for ten years since, upon Mr. Hendens computation, (or calculation) of time; and if so, I hope Mr. Henden will admit, that the Woman may practise all the Ordinances as they were delivered; or if not, when shall she? if it be answered, that she is not to practise them till the Winds of [Page 149] the Spirit breath upon them again, and if this be the time, then is also as clear, that the spirit is entered into them again (from Mr. Hen­dens own opinion;) for these two Prophets (saith Mr. Henden) were to Prophesie a thousand two hundred and threescore years, in Sackcloath; which time was expired or ended, (as he saith) in the year 1650, and we find that when they had accomplished their Prophesies (which was accomplished at the time aforesaid) then they were slain and lay dead, but three daies and a halfe; the which upon Mr. Hendens account is but three years and a halfe, at the end of which time the Spirit of life was to enter into them again, Rev. 11.11. which was above six years since. Sir, look about you, its time for you to up and be doing, or to cast up your account a new; but more to these things anon, when I come to shew my o­pinion, upon the travelling Woman and Man-child, and Witnesse, as before said, but I fear I shall be much straitned for time.

Secondly, It cannot be (as Mr. Henden saith) that the Winds of the Spirit is to be with-holden these forty and two months, or 1260. daies, so as that there shall not be that visible demonstrat­ion of the spirit as in the Primitive time; for it is clear, that the two witnesses in the time of their Prophesie in Sackcloath, shall have as great power, and visible demonstration as ever was known upon earth; that they have power, read Rev. 11.5, 6. in these words, If any wan will hurt them sire proceedeth out of their mouth, and devoureth their enimies; and if any man will hurt them, they must in this manner be killed; these have power to shut Heaven, that it raine not in the dayes of their Prophesie; and have power over waters to turn them into blood, Rev. 16.3, 4. and to smite the Earth, with all plagues as often as they will. For the Angels that hold the four Winds, & the seven Angels, are imployed as ministering Spirits, both to desend them from the malice of the Beast, so as he cannot hurt, or interrupt them all the time of their Prophesie, and also to pour out their Vyals, and with-hold the Winds, and smite the earth with curses so often as they please: and that they did al­so exercise their power in the time of their prophesie, is clear from vers. 11. where it is said, that They tormented the Earth; so then they had power, and did also exercise it, which confutes what Mr. Henden saith.

And thirdly, whereas Mr. Henden saith, in his page 65. that the true Church is only a Sealed number, dis-robed of the beauty of her exteriour order.

[Page 150]I answer & say, it seems strange to me, that the sealed number which Mr. Henden (before) said, was not hurt, and yet saith now that she were dis-robed of her beauty, in outward order: and if this be not hurt, I know not what is hurt, because God did ever delight in outward Order, where there was inward grace, he being a God of Order, in all the Churches of his Saints.

Fourthly, It yet wants a proof, that ever the Woman lost any one of her robes, (if she be to be understood a Gentile Church (as Mr. Henden saith she is) for she had them on, when Saint John saw her in his vision; and I do not read of any ever saw her without them, (after she had put them on) unless Mr. Henden did; but I suppose he did not; and so I shall leave this particular, and pass to the next particular, which is from the text, Mat. 24▪ cited by M. Hen­den, and I shall not take notice of every circumstance of things, but the ground of the matter wherein we differ: which is, saith he,

The marks of the false Churches, are four; as first, the visibility in their stative order, loe here, or loe there.

The second, the phrase here and there, notes a manifest place of rest or sitting down.

Thirdly, the variety here and there, which must Scatter, whereas the true is uniform.

Fourthly, The visible, loe, or model, is first; and then Christ is brought into it, loe here is Christ; as if the Spirit of life, and di­vine primitive power were in it; the Wilderness is to be understood a Metaphorical Wilderness; and secret Chambers, which figures out our lesser stated bodies; and so forth, page 50, 51, 52.

In order to the answer of these things, I shall not take notice of every objection or contradiction, but shall plainly and briefly cite the text, and open it, and then leave the reader to judge, whether it speak of gathered, or false constituted Churches, (as Mr. Henden saith, when it speaks of the Wilderness, or desart, or secret Cham­ber) or whether it be to be understood litterally, of a Material face, Christ in a desart, or in a secret Chamber; and that we may come to understand it, let us observe the text as it is written, Mat. 24.4, 5, 23, 24, 25, 26, 27, 28. in these words, And Jesus said unto them, ( viz. his Disciples) Take heed that no man deceive you. For many shall come in my name, saying, I AM CHRIST: and de­ceive many. Then if they shall say unto you, Loe here is Christ, or there: beleeve it not. For there shall arise false Christs, and false [Page 151] Prophets, and shall shew great Signs and Wonders: insomuch as if it were possible they should deceive the very elect. Behold, I have told you before; Wherefore, if they shall say unto you, behold he is in the desart, go not forth: behold he is in the secret Chamber, beleeve it not. For as the lightening cometh out of the East, and shineth into the West: so shall also the coming of the Son of man be. For where­soever the carcasse is, there will the Eagles be gathered together.

In Order to the opening of this Text, I shall devide it into several parts: and the first is, the Caution that Christ giveth to his Disciples, which is, Take heed (saith he) that no man deceive you; and the reason is, because many shall come in my name, and say I am Christ, and deceive many; the word Take heed that no man deceive you; is not only to be understood the Disciples in that Age, but in all Ages successively.

Secondly, Observe the Word, saying, I am Christ.

Which relates to a Person, and not to a Fabrick, or a Model; more especially, because we know that Christ is to come as a single person, as a Glorified man; and therefore such as would feign him so as to make persons believe that they are Christ, must come as a single Person, although with attendance as he is to come.

And secondly, because we know that it hath been the practise of some already, who have given out of themselves, that they were some great one, even the Lord, or he that is to be King of the Jews, as BENCHOCAB and HACKIT, (as hath been already menti­oned) and more that might be mentioned, besides in our dayes, he that professed himself to be the great one, or King of the Jews, and drawed Disciples after him, who lived in a Tent near Rochester, known to be truth, (together with) the late professed Christ neer Bristol, who was adored in the streets, (as was creditably spoken of such as heard it) with tho name HOSANNA, BLESSED IS HE THAT COMETH IN THE NAME OF THE LORD.

Thirdly, Because that the Scripture sheweth, that it is to be a person, and not a fabrick, or model, or form of worship; (false in its constitution) as first; from Dan, 8.23, 24, 25. compared with 2 Thes. 2.3, 4, 5, 6, 7, 8, 9. for the Antichrist denyeth (saith St. John) the Father and the Son, and he is an Antichrist (that so doth) and St. Paul saith, that HE shall deny all that is called God, or worshipped as God: And we know that Rome it self doth acknow­ledge God, and worship him, (although in a false manner) but the [Page 152] Antichrist shall deny both the Father and Son, and will not admit that any shall be worshipped as God but himself; shewing himself that he is God: and to bring his design about, he shall cause craft to prosper in his hand, saith the Prophet Daniel, which is a person coming with signs and lying wonders, 2 Thes. 2.3, 4, 5, 6. compa­red with Revel. 13.18, 19, 20, 31. agreeing with the Text it self, Mat. 24.24. (which saith) For there shall arise false Christs, and false Prophets, (not false constituted Churches) and shall shew great signs and wonders, &c. From whence we may see, that the Anti­christ or false Christ, is a person or persons, and not a false wor­ship.

Fourthly, and Lastly, it cannot be understood a form of worship, or a people set down to worship God in a form, because the Text saith, if they say, loe here is Christ or there, believe it not; implying thus much, that Christ was not to be found here nor there, that is, no where in any form or worship in no Church whatsoever; and if this be true, then to be sure Christ is not to be found in Mr. Hendens form, for Mr. Henden hath a form which he pretends he worships God in, to wit, a form of meeting together, a form of preaching, of praying, of praising, and a form of Baptisme, and the Lords Sup­per, (if he were true to his principles) which is either a form of worship or a lump of confusion; for what is without form (in point of visible worship) is confusion. And what if Mr. Hendens Judg­ment were true, that is to say, if the Church were in the Desart or Wilderness, hath Christ left his Church there alone without his spi­ritual presense? surely no, he hath said (and is faithful) that he will never leave and forsake his Church, so that wheresoever there be but two or three gathered together in his name, he will be present with them, and was he not with the Church in the Wilderness? Acts 7.38. yea, surely; it is not (rationally) thought that Christ will not be found in his own worship, by such as worship him in truth and righteousness of heart: so then the Text cannot be inter­preted as Mr. Henden interprets it, because Christ is to be found here and there, and indeed every where; (in his spiritual presense) where two or three meet together in his name, if it be in the Desart or Wilderness, he will be there, for he was with his Church in the Wilderness, and is the same yesterday, to day and for ever: And therefore it cannot rationally be understood as Mr. Henden inter­prets it; and thus I pass what hath been said to the Text by Mr. Henden, and in the next place shall shew you my opinion (briefly) upon the Text; which is,

[Page 153]In this Text I observe many things, which were necessary to be spoken to if I had time, because it holds correspondency with Daniel, Joel, Zechariah, and the Revelations, but I shall only meddle with the point in controversie; namely,

First, What may be understood by the false Christ, and false Pro­phets, and of their signs and wonders.

Secondly, Of the Desart, or secret chambers,

Thirdly, Of the coming of the Son of man like lightning.

Fourthly, and Lastly, of the carkass, and the Eagles being gathe­red unto it: and these in order briefly, and first to the first; which is,

The false Christs and false Prophets, I understand to be persons who will come before the coming of the Lord Jesus, (in the Clouds in power & great glory) & will affirm, that they are the Christ which was to come, the which some have done already, but that I conceive to be only the working of the mystery of iniquity, which began in the Apostles dayes, as St. Paul, and St. John declares, 2 Thes. 2.7, 8. 1 John 2.18, 19. chap. 4.3. and that the height of that iniquity centereth in that Beast, and false Prophet, spoken of, in Revel. 13.4, 5, to the sixteenth, chap. 19.19, 20. compared with Daniel, where he is called a vile Person, with the Thessalonians, where he is called the Man of Sin, in Ezekiel where he is called Gogg, and again with Daniel where he is called the little Horn, and a King of a fierce countenance, understanding dark sentences, who shall speak mira­culous things against the God of Gods, denying all that is called God, and worshipped, siting in the Temple of God, shewing himself that he is God: and the signs and wonders spoken of in the Text, is those miracles spoken of in Dan. 8.25. Revel. 13.13, 14, 15, 16. chap. 16.14. chap. 19.20. and more that might be added; I shall only speak but a little to it more, because I have spoken of it more at large in my book, intituled, Zions Redemption & Original Sin; wherein al­so I have shewn the difference between the Romish Babylon, & the Antichrist; shewing them to be two, one different from the other: But at present I say, that the cause of these false Christs working signs and wonders, will be to deceive the elect, ( viz. the Jews who are commonly called in Scripture the elect) that it is that people, namely the Jews, which he will endeavour to deceive, read Dan. 11. ult. chap. 12.1, 2, 7. Zech. 14.1, 2, 3. And his Throne shall be in Jerusalem amongst the Jews, as I have (before) proved; and the Jews looking for Jesus to come according to Daniels and Isaiah's [Page 154] Prophesie, which saith, ( Dan. 7.10.) Fiery streams issued, and come forth from before him: thousand thousands ministred unto him, &c. and the Man of Sin or the false Christ, shall have thousand thou­sands to minister unto him: For his Army shall be very great, and that he may also have fiery streams issue before him, that he may make the Jews believe that he is the true Christ, and thereby (if it were possible) deceive the Jews, ( viz. the elect) he causeth fire to come down from Heaven in the sight of men, to deceive them that live upon the face of the earth, Revel. 13.13. at which time the two Prophets shall begin their Prophesie, that they may establish the Jews in the Testimony of Jesus, and they shall work miracles indeed, such as shall destroy all the former ones wrought by the false Christ, like as Moses and Aarons Rod, eat up the Rods of the Magicians in Egypt, and as the false Christ shall have a false Prophet, or false Pro­phets, that shall bear their Testimony, for the false Christ, (who will practise lying signs and wonders) even so the true Christ, shall have two witnesses, or Prophets, who in truth & uprightness shal bear their Testimony for the true Christ, (who not long after will descend upon the Mount of Olives, Zech. 14.4.) which true Prophets shall as aforesaid, do such things, and miracles, that shall not only eat up (or destroy) the other that were false, but shall be a sore punish­ment to the Beast and false Prophet, and all that have received his mark in their hand or fore-head; that these Prophets and things shall stand up (and be done) in the very end of time. (as I may say) is clear, read the fore mentioned Prophets, and compare them toge­ther, and you shall see it to be true; althought I do not deny, but there may have been some things done in the World already like it in one sense or another, but the fulfilling of these Prophets, are to be expired very near the second and glorious coming of the Lord Je­sus; & thus I shall pass to the second thing fore mentioned; which is,

The Desart or secret Chamber I understand, is his ( viz. the false Christ) confining himself to a private place, to that end that he may be the more sought after, and adored, for the more privately he contains himself, the more he will be sought after, for mens fa [...] ­cies are set much upon novelties; hence the certain GREEK sought to see Jesus, John 12.20. And many have a desire to see great ones, and more especially if they be confined to privacy, but if he be pub­lick, he may pass again and again and not be so sought after, be­cause they then can see and confer with him when they please.

Secondly, It is a great means to deceive, for those that are admit­ted [Page 155] to see his majesty, it's a thousand to one if they be not deceived, partly by doting upon his majesty, and partly by going contrary to Gods Word, gadding in their minds after vanity; and to this end he confines himself to secresie, into secret places at his first coming; but saith Christ, behold I have told you before, go not after HIM; & this brings me to the third particular, which is his reason why they shall not go to see a Christ in a Desart, or secret Chamber; which is,

Thirdly, because (saith Christ) as the lightening cometh out of the East, and shineth even unto the West, (or from one end of Heaven to the other) so shall also the coming of the Son of man be.

The lightening I understand to be the Sun which lighteneth the Earth, rising in the East, and shining even unto the West, or from one end of Heaven to the other; (as Luke hath it) but if so be that some should understand, this lightening, as comits, or common lightening, which is usual in hot wether, and in times of thunder, and the like; It cannot be so understood, because that such lighte­ning cometh as often out of the South and West, (and somtimes North) as out of the East, and also is so far from being seen from the East, even unto the West; that somtimes it is seen to be tempestu­ous lightening wether in one (neighbouring) Land, and not in a­nother; and in one County and not in another, if not in one parish somtimes and not in another; but this lightening shineth from the East, even to the West, from one end of Heaven unto another: the which is to be understood, the Sun in the Firmament, which lighte­neth the earth, even from the East unto the West: The Scripture discovering her rising in the East, and shining unto the West, and the glory of the Lord seen like unto the rising of the Sun, that shineth into the West, and filleth the earth with her light and glory, Isa. 45.6. chap. 59.19. But let it be the Sun in the Firmament, or other lightening; yet the matter lyeth here, that Jesus Christs coming is not in obscurity, but as a light that cometh out of the East and shineth unto the West, or shineth from one end of Heaven to ano­ther; the sequel of the matters is, that the Christ that is to be seen in a Desart or secret Chamber, namely, in a private place, is far from being the true Christ; that they need not say, when the true Christ comes, let us go here or there (namely into a Desart, or secret Chamber, or Mountain) to see him, but he shall be seen at once as the Sun that riseth in the East, and is seen by all even to the West, without going into Desarts, or Chambers, or Mountains, or the like; and to this agreeth the Prophets, that saith, The glory of the Lord shall be re­vealed, [Page 156] and all flesh shall see it together, for he shall come in the clouds, and every eye shall see him, and they that pierced him, and all the kindred shall waile because of him. So in short I understand, it is the personal coming of the Lord Jesus, which is spoken of in that Text, Mat 24. and not any spiritual coming, for the same Jesus (even the same blessed man) which did once ascend, in like manner shall (again) descend, as I have proved in the former part of this Treatise, intituled, Truth and Innocency: and thus much briefly of the coming of the Lord Jesus like lightening, which lightening, is to be seen from one end of Heaven to the other, even from the East unto the West, which light all men that have their natural eye-sight, do see at once; even so shall the personal appearance of Jesus Christ be; that all men shall see his glory together, when he shall appear in the Clouds of Heaven with all his holy Angels with him; and this I am very confident was the mind of Christ in that place: and thus I pass to speak somewhat to the Carkass, and Eagles being gathered unto it: which is,

Fourthly, the fourth and last thing, sheweth the taking up of the Saints to meet Jesus Christ; the Carkass being understood Christ, and the Eagles the Saints, its only a simily, shewing that as the Eagles suddenly gather themselves tegether to the place where a Carkass is, even so the Saints shall suddenly be gathered together, to the place where Christ is; agreeing with, 1 Thes. 4, 14, 15, 16. and Mat. 24.40. the which I have before spoken of more at large; & therefore shall leave it at present with the Reader, and pass all the other things very briefly, because I find the things already spoken to, is the whole grounds or master-pieces of your Book, and those things that I shall now speak to, I shall take them as they lie in order in your book; and the first thing that I observe, and shall speak to; is,

Of the new pouring out of the Spirit, and a new marriage after the former, Page 5.

Answ. I find there was a Marriage between God and old Israel, which is a Metaphor, to wit, the enjoyment of the inheritance, and the marriage bed, (as I may so call it) the presence of the Lord in Types, dwelling amongst them in that holy Land, or glorious Moun­tain Jerusalem, which was a Type of the heavenly Jerusalem, and the Tabernacle of God to be with men, when they shall injoy the marriage bed, to wit, being present with Christ; knowing him as we are known by him; the which while we live in this Body we do not, for we are absent from the Lord, 2 Cor. 5.6. And that there [Page 157] shall be a marriage, and a marriage Supper, I grant, but its after Christ is come the second time, read Luke 12.35, 36, 37. compared with Revel. 19.7, 8, 9. with more that might be said; but as to the first marriage spoken of by you, which was, say you, in the primi­time times, in the first breathing of the Spirit; I cannot see nor be­lieve, nor I am certain, you cannot prove it, for the Church of Co­rinth had as great breathings of the Spirit as any had, coming be­hind in no gift, and yet were in that time but in a Virgin estate and condition, as you may read, 2 Cor. 11.2. in these words, But I am jealous over you, with godly jealousie, for I have espoused you to one Husband, that I may present you as a chaste VIRGINE to Christ. From whence we may see, that the primitive Church who lived un­der the breathings of the Spirit, and had excellent gifts of working of Miracles, and yet were but in a Virgine condition; and so shall the Church be at the very time of the second coming of the Lord Je­sus, until he is come, read Mat. 25.1, to the 11.

And as to your cited text, Mat. 22.1 2, 3. it is a Parrable, and its also clear, that the whole time of the preaching of the Gospel, is the time of the inviting the Ghests, and the Parrable holds not, if all the Ghests be not invited before the day of the marriage supper, and I am sure that all the Ghests are not yet invited nor born; I could speak at large unto it, but I study brevity, and so shall pass to the next thing; which is,

The Churches was in Babylon, as appears (saith Mr. Henden) by her being called out, Revel. 18.4. it being a strange Land, from the native Canon of a Gospel word, where they were strangers under other Lords, page 8.

Answ. I have read that the Israel of old, was in Babel in Chaldea, from whence they were to depart; but I never yet read, that the Elect Sealed Number were subject to other Lords in respect of order, that is to say, they submitted not to the Babylonish order, neither was their order become Babel, read Dan. 3. It's true that the Jews had several Ordinances, which were to be performed only at Jerusa­lem; and hence it came to pass, that they practised them not in Ba­bylon, and therefore they were far from being Babellish; but the Gospel Ordinances are limitted to no one place more than other, in­somuch if there were a Church in Rome, they might practise all Christs Ordinances, (if they could enjoy their Liberty so to do) al­though it be the seat of the Pope, and yet not be blamed, but com­mended of by the Lord, as was the Church of PARGAMƲS, Rev. [Page 158] 2.12. who lived where Satans seat was, and yet did hold fast their profession; even so it's like there may be some in the City called Ba­bylon, Revel. 18.4. which may own and practise the Truth, although unknown to the Pope, at the very time when the Lord will destroy it, and so he may call them out, as once he did call Lot out of Sodom; but to suppose that God owns a People to be his People, which are Babel in their order, is but vain, when we rightly understand how zealous God ever was of his order, never admitting of his own peo­ple, to mix it with the confused order of (men or) Babel, for those that are partakers of her sins, (which they were not which were cal­led out, Revel. 18.4.) shall be partaker of her plagues; but if Ba­bels order were sin, and the Church order which was in Babel was established, then the Church must be partakers of her sins, and so of her plagues, which was not: and so I pass this also, and come to the next thing; which is,

You may find all your new stated Churches, (saith Mr. Henden) of a different Mettal from the true, how near soever to the primitive they seem to be in the outward shell, and yet in reallity do ground upon another foundation, upon Believers not possessed with such a power sent down from heaven, page 14.

Answ. They differ not in their Mettal; Had the primitive Church­es a Command from Christ to preach and gather Churches? the very same Command have we unto the worlds end, Mat. 28.18, 19, 20. Had the primitive Churches gifts of Gods Spirit? so have the Chur­ches now, even so many as are useful for the comfortable being of the Church, although others which were more primely concerned as to Unbelievers, for to confirm the Gospel that it might be a stand­ing Rule to be observed and practised to the worlds end, did cease; for so it was under the Law, the Law of Moses was once confirmed with Signs and Wonders, but there was no such thing looked for when they came out of Babylon, it was enough that it was once con­firmed: admit of this Argument to prove Signs and Miracles now out of use; which is:

If Signs and Miracles serve not for Believers, but such as believe not, to bear testimony to the truth of the New Testement of Jesus Christ; then they are altogether unuseful to us in these Nations, who do believe the Testament of Jesus.

But Signs and Miracles was for that end, (viz.) to confirm the Truth of the New Testament to Unbelievers.

And therefore of no use in these Nations, where all, or the most part, believe it.

[Page 159]But those things which are useful to Believers, they remain in the same power and efficacy; as that Ordinance of Prayer with the Sick, and annointing them with oyl, is known to be as powerful and effica­tious in our dayes as ever, and all others which conduce to the Chur­ches comfortable being: I know many that can, (and will if they be called unto it) witness the truth of this thing; I speak with much confidence, it being truth upon my knowledge: and so I shall leave this at present, supposing that I may have occasion to speak more of it anon, and now pass to the next thing; which is, the four Reasons an­nexed to this, to shew the difference between the new stated Church­es, (as Mr. Henden calls them) and the primitive Church; which are,

Faith must foot upon a call, (saith Mr. Henden) as done in obedi­ence to the heavenly voyce; but now there is no call for visible Church Marriages.

Answ. By the same word that the primitive Churches practised Ordinances, (which was by Christs word and voyce) we also pra­ctise them, for his word, even the same word, was to go into all the world, unto every creature, Mark 16.15, 16. Mat. 28.18, 19, 20. And by the same Word every creature was to believe and practise the Ordinances, in order to their eternal happiness, and therefore the same call; and whoso practiseth them from the same call with an honest heart, obeyes the heavenly voyce.

And whereas Mr. Henden saith, there is no call for visible Church Marriages.

Answ. There is the same call that was in the primitive age, for there was but only espousing and making fit for the Maariage day, (which is not to be till the change of the Gentiles) and the same es­pousing and making fit for the Marriage, we are now about, as the Apostles in their day was, as I before have shewed; and so I pass to the second Reason cited by Mr. Henden; which is,

God having promised to spirit these again, Faith must relie upon that promise until it be fulfilled, page 15.

Answ. That Faith must relie upon Gods Promises, as well as to act from the Command, is granted; but Christ hath promised his spiritual presence alwayes, to the end of the world, in the observati­on of his Ordinances; therefore they were never without the Spirit, or their spiritual efficacy; and as for the pouring out of the Spirit again, its not on the Gentiles, but the Jews, who now are shut up under unbeliefe, who at the second coming of Christ, (viz.) his personall [Page 160] coming, shall have the Spirit poured out upon them, (I mean the whole House of Israel, and not before) and then they shall be a holy people to the Lord, read Zech. 12. from the first vers. to the 12. but as for the Gentiles, I never find that the Spirit is taken from them, viz. the faithful, since the primitive times; take heed of con­founding the Promises made to the Jews, with them made to the Gentiles, which I find to be your practise, which causeth you to speak, and affirm things you know not where of; but I am sparing to speake considering your gravity; and so I pass to the third reason; which is,

Thirdly, Profession a lone (saith Mr. Henden) can no more give life to Ordinances, from which the glory of the Lord is departed, then it can infuse a living soule into a dead Carkas.

Answ. It's true, if once the Lord have left his Ordinances, Mens profession cannot make them lively Oracles, but it hath been already proved, that Christ is so far from leaving them, that he hath pro­mised his Presence, in the performance of them, to the Worlds end; and what you can say of the departure of Gods glory, from any Ordinance, I can say the same of the Ordinance of Preaching, and Prayer, (which you say you own) but Gods glory is not departed from his Ordinances: and so I passe to the fourth and last reason, which is; say you,

This pretended Faith, void of the call, and Promise of God; and the vitall influence of its prims Original cause, is but a meer work, a bare creature Foundation, by far too week to lay a Gospel fabrick up­on.

Answ. This reason is comprehended in the former, the which causeth me to say again, that this Faith (in the practising of all Christs Ordinances) is neither void of the call, or promise of God; read my Reasons, to prove their continuance before cited; more­over we know, that the neglect of the practising of the Ordinances, although it may be before a long time, so as that they may be lost, or unknown, yet if they be found written amongst the Statutes of Jesus Christ; its enough to warrant the reviving of them into their former practise, without a new call, witness the Ordinance of li­ving in Booths, being lost for above four hundred years, even from the daies of Joshua Son of Nun, until their coming out of the Babylo­nish captivity, as you may see, Nehem. 8.14, 15, 16, 17. and as to the foundation of the Gospel fabrick, (you speake of) I say, that the Foundation of it is already laid, and confirmed, and we only [Page 161] (according to Gods appointment) do build thereon, and not lay a new Foundation, namely, we walk not in a new form or Fabrick of Order, but in the same good old Ordinances and Fabrick of or­der, which Christ and the Apostles laid, and the primitive Churches walked in, (and we commanded to follow their steps) which Foun­dation of the Fabrick, is not only laid as a platform for us, to build upon, but its also already confirmed; which was the answer that I gave to Mr. Henden, (in our conference) saying, our Baptising was no new Baptising, but the old way of Baptising, (both in re­spect of the form of it, and subject Baptised) the which was practi­sed by the Lord, and the primitive Churches, and left written for us to follow their examples, and therefore wanted no new signs or miracles to confirm it, it being already confirmed: and that they only want new Signs and Miracles for confirmation, that walk in new waies and Ordinances, which have not as yet been confirmed, but the waies and Ordinances which we walk in, and contend for, are the same which have been already confirmed, as none can deny, and therefore warrantable to be practised by all the Lords People: and thus I leave this particular, and come to the next thing considerable; which is,

All the Apostles were dead at the end of the first, or beginning of the second Century, & in a little time after, Evangilists and Prophets; you may from this place as well argue the constant abiding of Apostles, Prophets, and Evangelists, as of Pastors and Teachers, seeing the Spirit here speaks of a compleat, & full dispensation of Official Mini­sters, consisting of all these together, to bring this noble work to its per­fection, page 21.

Answ. Whereas you say, all the Apostles were dead at the end of the first, or the beginning of the second Century.

It's a very hard matter for you to prove it, unless by the word ALL, you mean ALL the twelve Apostles, and if so its very like that all they might be dead by that time; but that either the Offices of Apostleship dyed then, or that all the Apostles which were to be to the worlds end, were then dead, that I possitively deny, because I find, that in the time of the Roman Beast (or Babylonias) raign, their shall be Apostles and Prophets, who shall rejoyce at her down-fall, who have been persecuted by her, Revel. 18.20. in these words, Rejoyce over her, thou Heavens, and ye holy APOSTLES and PROPHETS, for God hath avenged you on her. The word Hea­ven, is to be understood the Church; and Apostles and Prophets, is [Page 162] to be understood Messengers, and such as have been fore-tellers of Babels destruction; for so is the word ( [...], Aposto­los & Prophetas) to be understood, for the word Apostolos is to be understood a Messenger, one sent in the Lords message to carry the good news of salvation unto the sons of men) and the word Prophe­tas, men fore-telling of things to come, and such as speak to edifica­tion, exhortation, and comfort; for so saith St. Paul, Prophesie is (a speaking) to edification, exhortion, and comfort; and such A­postles and Prophets they were, that were to rejoyce at Babylons down-fall, and such were before the second Century, and since it, and also such there will be at Babylons down-fall, and till the end of the World; so then Apostles and Prophets are to remain; and as for the word [...], Evangelists, they are such as set forth, carry, or publish (either with tongue or pen) the joyful (or sweet news) or glad tydings of great joy, which is to all men; hence Mat­thew and John who were (without all dispute) Apostles, yet were called (by way of emphasis) Evangelists, because they publish­ed (by way of writing) the joyful news, or glad tydings comprehen­ded in the life and death of the Lord Jesus; and so Paul writing to Timothy, bids him do the work of an Evangelist, make an full proof of thy Ministry, 2 Tim. 4. So then an Evangelist I understand to be such an one, that hath a great faculty (or more properly a gift) carrying him on to set forth (both with tongue and pen) the glad tydings of great joy.

Every one hath his proper gift from God, and some have a gift much leading them to reprove for sin, and exhort from sin; I do not say that such cannot or do not preach glad tydings at any time, but say they may at some times, and yet their gift (runs out or) leads them forth most to reproof for sin, and the like; and so it is on the other hand, some mens gift leads them forth to preach most­ly, upon comfortable things to the godly, as the joyes of salvation, and all such glad tydings, and not reproof and terror, and the like; and I understand that its not the OFFICE (simply considered) which is from the Lord, but it is the gift qualifying for the OFFICE which is from the Lord, and the OFFICE it self, from the Church, and the Text carryeth the gift (to quallifie for the Office) to be from God, and not the OFFICE it self, as you may read, Ephes. 4.8. Psal. 68.18, in these words, Wherefore when he ascended up on high he led captivity captive, and gave GIFTS to men; compared with vers. 11.) And he gave some Apostles, and some Prophets, and some [Page 163] Evangelists, and some Pastors, and some Teachers, ver. 12. For the per­fecting of the Saints for the work of the Ministry, for the edifying of the body of Christ, until we ALL come in the unity of the faith, and of the knowledge of the Son of God, unto the perfect man, unto the measure of the stature of the fulness of Christ.

From whence we may learn, that all those gifts spoken before, are for the work of the Ministry, and if the Ministry did remain in all the times of apostacy, (as you say it did) then of necessity those gifts and offices did also remain; for all these are comprehended in the Ministry, and it is for the perfecting of the Saints, till we all come into the unity of the faith: now the Greek word ( [...]) is of a very large acceptation or signification, as from the Lattin word CONSƲMMATIO, a full finishing or atchieving the total sum and ending of the work; from whence I understand, that from the word which saith, for the PERFECTING of the Saints ƲNTIL we ALL (that is all the Saints) come into the unity of the faith, to the measure and stature of Christ.

Is meant, that these gifts & offices, are to remain until all the Saints, even until the last which is to be born and brought forth gradually into the World, is converted and united into the faith, and made a perfect man in Christ Jesus; So then all these official gifts, are to remain, and are unseperable in the Ministry, for the gathering of the Saints, and perfecting those that are thereby gathered, until all be both gathered and perfected; and thus I shall leave this, as having more to say to it, but want time, and therefore pass to the next thing; which is,

The Sealed number are not the natural seed of Abraham, (saith M. Henden) but Gentile Israelites, proved by these reasons.

First, The Book of the Revelation was not sent to the Jews, but to the Gentiles.

Secondly, The main body of the vision, was after the dayes of John.

Thirdly, The four Angels stood upon the quarters of the Earth.

Fourthly, The hurt was chiefly introduced by the Locust, and by the Beast, which can in no sense be applyed to the Jews.

Fifthly, The Nations possessed the Court without, which was the stand of the common Israelites.

Sixthly, The number Sealed from amongst them, was the same, not hurt by the Locust, Chap. 9.4. The same standing on Mount-Zion, which duly pondered with all circumstances, can be reduced to no time [Page 164] or condition, but that of the elect in Babylon; if the Romish and An­tichristian defection be not decyphered to these figures, and but the Jews only, then it is altogether omitted in this Book.

Answ. The assertion is denyed, and hath already been disproved, and all men that have their eyes in their head, (I mean all those that have not the eyes of their understanding out may see it,) for as I have already proved, the Spirit of God doth not only call those that are Sealed the Tribes of the children of Israel, but names every Tribe distinctyl, Revel. 7.4, 5, 6, 7. and when you write again, I pray you cite one Text written between the Alpha of Genesis, and the Omega of the Revelations, to prove plainly, that when God speaks of the TRIBES of the Children of Israel, and names every Tribe distinct­ly; that he then means Gentiles, and then I will believe it. As for the Sealed number spoken of, Revel. 14. are the same number and people; and whereas its said that they were Virgins, its clear, at that time Israel is to be in a Virgins condition, and at that time (or straight after it) they shall be marryed unto Christ, by their being put into the possession of the covenant, or the thing covenanted; which is to be made after those dayes, (saith Jeremiah 31.) relating to the last dayes even till the appearance of Jesus, when they shall say, loe this is our God, Isa. 25. Rom. 1.1. but that they are called Virgins, read Jer. 31.4, 21. Isa. 62.5. Hosea, and many Texts might be given to prove the House of Israel, as it is considered in the latter dayes, to be in a Virgin condition, I mean Israel the ten Tribes and not Judah.

Secondly, The Scriptures is very full in shewing, that they are called a people redeemed from among men, where they have been scat­tered, and made to serve their enemies, Isa. 35.10. chap. 51.11. chap. 62.12. with many more which might be added.

Thirdly, as for their following the Lamb, whithersoever he go­eth it is spoken in reference to the juncture of time, in which the Beast (or great Antichrist) is to raign; who striveth to have them believe, and follow him, but they refuse, and will own none but Christ to be their King; their minds running after him, they having (before) been informed of his glory by the two Prophets, and also seen a glimps of it in the glorious signs of his coming in the Clouds of Heaven, with power and great glory; and so they are said to follow him. And as for the order of the words following, I could speak largely to it if I had time; but if I should speak of the things in particular contained in this book, with their attendance, it would [Page 165] take up a large time, the which necessitates me but just to mention it, (as it were) and to leave it; and so I pass the assertion, and come to the reasons to prove the Sealed number Gentiles (cited by you;) which is,

First, Because the book of the Revelation, was not sent to the Jews to the Gentiles.

Answ. Suppose it were so, that all the seven Churches of Asia were Gentiles (which I think Mr. Henden will not affirm, although some of them might be and were Gentiles) yet this makes not at all as (I humbly conceive) to prove that the Ministry contained in the vision, seen by John, did not appertain to the Jews, neither do I say, that it did wholly appertain to the Jews, so as not to include some things also which related to (or concerned) the Gentile Church, but if it were only spoken of the glory and goodness of God unto the Jews, yet it would have spoken much comfort and joy unto the Gentile Churches in their tribulation, because their blessing and rich promi­ses are bound up (as I may say) amongst the promises of Israels re­demption and glory, the which is proved at large in the Scripture; but at present I shall only cite these two places, Isa. 60.2. Rom. 11.12, 13, 14, 15.

Secondly, I understand that John (to whom the vision was shewn unto) was a Jew, as I think none will deny, and I suppose that the vision was to comfort him in his persecuted banished condition, and unless Johns nature was estranged from Pauls and the rest of the faithful Jews, it was a thing of no small comfort to him, (in his tribulation) to be shewn the glory of his brethren, (after the flesh) the Jews, shortly to be conferred upon them. And

Thirdly, it was the way of God of old, to comfort his servants, the Propets in their persecution and captivity in that way; and in­deed nothing will comfort a godly Prophet or Minister more than that thing, namely, for them to see the prosperity, and glory of the godly to approach, more especially if they be related unto them in the flesh, Rom. 9.1, 2, 3. and that it was the way of God to com­fort his Prophets that way, see Ezek. 40.1, 2, 3, 4, 5, 6. Dan. 7.1, 2, 13. And so I pass this, and come to the second; which is,

Reas. 2. The main body of the vision, was after the dayes of John, Revel. 4.1. saith Mr. Henden.

Answ. In this reason (as I think) you want an interpreter to ex­plain your mind, that is to say, whether the accomplishing of the body of the vision were after Johns dayes, or whether the greatest [Page 166] part of the vision, (signified by your word body) was shewn or re­vealed to some other person after Johns dayes; and if it was shewn unto another person, after Johns dayes, when you write again cite a Text of Scripture, to signifie the person; and Secondly, resolve by Scripture when Johns dayes ended, because the Text saith that he was to prophesie again before many people and Nations, and Languages, and Kings, Revel. 10.11. I would not be looked upon, as one that made it his practise to ask curious questions, because you may as well ask me when the dayes of some other of the Apostles ended, and demand me to resolve it by the Scripture, which could not very well be done, only by good reason drawn from Scripture; But I desire to hear your judgment about the end of Johns dayes, because it was a question amongst Christs own Disciples, John 21.23.

Secondly, because that the Text saith, expresly of John, that he should prophesie again as before said, and the accomplishment of that prophesie, is yet to be fullfiled; the which I have spoken of be­fore, and shall again if the Lord will, when I come to speak some­what of the two Witnesses.

But as in answer of the two Reasons, I say, there is not so much as the colour of a Reason in it, to prove (as I conceive) that those Israelites were to be understood Gentiles.

The four Angels (saith Mr. Henden) stood upon all quarters of the Earth, and the with-holding is universal, the four Winds, and the hurt thereby to all the unsealed Israelites; which cannot agree with a­ny one Nation.

Answ. That the Angels stood upon the four quarters of the Earth is true, and the with-holding of the Winds is so universal, as to hurt all places and persons, except the Sealed number, and the places that escape the Antichrist, which some shall, as is before proved; but what for all this, doth it therefore follow that the Sealed Isra­elites were Gentiles? its no reason at all to me, for it is clear, that the Jews are scattered into the four quarters of the Earth, and it is as clear that God will gather them from thence, and will get them fame in all places, where they have been put to shame; and also it is as clear, that it is the family of the Gentiles, which are to be deceived (as hath been already proved, and it may also be further seen to be they that shall be deceived, first and last. even Gogg and Magog, as Revel. 20.8. He shall deceive the NATIONS (viz the family of the Gentiles, [...]) which are in the four quarters of the Earth, Gogg and Magog, &c. but the Elect: ( viz. the Jews) shall not be de­ceived. [Page 167] And whereas you say, the hurt is to all the unsealed Israelites: my answer is,

Shew that any of the Israelites (at the fullfiling of this Prophesie) shall be unsealed, I am sure that the Prophets, and also the Apostles saith, that then they shall all be holy unto the Lord, and all Israel shall be saved, as it is written; when the Lord shall thorowly purge away the filth of the Daughter of Zion, then although they seek for sin in Judah, they shall find none, for they shall defile them­selves no more with any of their detestable things, or abominati­ons.

So then in short, the answer to the third reason is; that although the Angels were standing on the four quarters of the Earth, holding the four Winds; and the with-holding the four Winds, were uni­versal, and the hurt to all the unsealed Israelites, proves not at all to my understanding, that the Sealed number were Gentiles, they that can receive it let them, for I do asure you I cannot see not so much as a colour of reason in it: and thus I pass to the examination of the four reasons to prove the sealed number, cited by Mr. Hen­den, to be Gentiles: which is saith he; because,

This hurt was chiefly introduced by the Locust, Chap. 9.4. and by the Beast, which cannot be applyed to the Jews, but to the Christian Nations.

Answ. I could (if I had time) speak much concerning the Locust and their King, and the persons tormented, but that which I say at present, in answer to it is, I think that herein Mr. Headen and I am very near of one opinion in this thing, for saith he, the hurt was chiefly introduced by the Locust and Beast, which can in no sense be ap­plyed to the Jews.

And all that I have been contending about, is, that those that were not hurt were the Jews, (which were the sealed number) and here Mr. Henden saith, the hurt introduced by the Locust and Beast, was unto the Nations; (I understand him Gentiles) for he saith, it cannot be applyed unto the Jews, and if the hurt cannot be applyed unto the Jews, then upon his own argument, the Jews were the sealed number, for all others were hurt, only they that were sealed were not to be hurt, Revel. 9.4. But by the way the hurt there, was not at all by the Beast, and his followers, but to the Beast, and his followers, by the Locust; and so I pass this and come to the fifth reason; which is,

By comparing the Text with chap. 11.2. we may clearly see, [Page 168] saith Mr. Henden, that the Nations possessed the Court without the Temple.

Answ. It is true the Nations (or Gentiles) did take the outward Court before it was measured, ( viz. Walled) and did tread the ho­ly City under foot, for which cause the Lord sent those plagues on the Nations, when he had sealed the Tribes of the Children of Israel, which were not to be hurt by the plagues of the Locust, or Angels, although they were troubled, and persecuted by the Beast, for which cause God sent plagues upon him as he did upon Pharaoh King of Egypt for the case may be fitly paralleled with Israels suf­fering in Egypt, by Pharaoh King of Egypt; and as God sent seve­ral kinds of plagues on Pharaoh for his cruelty (exercised) against his people Israel, even so will the Lord send several kinds of plagues upon the Antichrist and his followers, the Nations, for their cruelty again the very same people (viz, Jews) for his love unto them is an everlasting love, and therefore will he have compassion on them, and gather them, and destroy all their enemies according to his word; and thus I pass this reason, also saying, that although it be not de­nyed that there be alligorise in the vision of this book, yet it's meet that we distinguish between reason and madness, and take heed of making an alligory of that which is plainly to be understood, that we come not under that reproof of darkning words without knowledge, and perverting, (and wresting) the Scriptures to our destruction; and thus I come to the sixth and last reason cited by Mr. Henden, to prove that the Sealed Number were Gentiles: which is; saith he,

The number Sealed (from amongst them) was the same not hurt by the Locust, chap. 9.4. nor utterly deceived by the Beast, chap. 13.8. Mat. 24.24. The same standing on Mount-Zion, chap. 14.1. which duly pondered with all the circumstances, can be reduced to no time or condition, but of that of the elect in Babylon, if the Roman and Antichristian defection be not decyphered by these figures, but the Jews only, then it is altogether omitted in this book.

Answ. Whereas it is said the number sealed was not hurt, even so have I said already, that the Tribes of the Children of Israel were sealed, to the end that they might be distinguished from the wor­shippers of the Beast, that they might not be hurt, when the plagues were to be executed upon the Beast, and his worshipers.

And Secondly, where you say, ( nor utterly deceived by the Beast.

[Page 169]I understand your Judgment is, that they were deceived, although not utterly deceived; it seems to be a kind of a curious distinction, (the word nor utterly deceived by the Beast) such an one as I find not made by Christ, either in Mat. 24. or Revel. 9. for saith Christ, they shall deceive if it were possible the very elect; implying, that it was impossible to decive them. And,

Thirdly, whereas it is said, the same sealed ones, standing upon Mount-Zion, can be reduced unto no time or condition, but the Elect in Babylon.

Answ. This is a strange alligory indeed to reduce Mount-Zion to Babylon, or that Babylon is set forth by Mount-Zion, I pray when you write again cite one text that calls Babylon (by the name) Mount-Zion; Mr. Henden seems to reprove Mr. Elmestone (in his 33. pag.) for calling Babylon (by way of argument) Zion, and yet in his 29. pag. he calls Mount-Zion Babylon himself; so that I may take up St. Pauls words, Rom. 2.22. which saith, Thou that abhorrest Idols, dost thou commit sacriledge? but I pass to the con­clusion, which is; saith Mr. Henden,

If the Romish and Antichristian defection be not decyphered by these figures, but the Jews only, then it is altogether omitted in this book, then must all from thence to the end of the Revelations be peculiar to the Jews.

Answ. These figures do not decypher the defection of the Romish Babylon, and yet both her defection and judgment was shewn unto John, as in Revel. 17. & chap. 18. and also somewhat shewn as a con­sequence of it, chap. 1.5. & chap. 6. but these things would be too large to speak to in particular at present, considering my time is short, I may have time to open these things more at large hereafter, but at present I say in a few words, that both the vision of Daniel, and also of the Revelations, speaks more properly of the change of the Mo­narchical Governours and Governments of the World, than the defe­ction of a Church, to wit the Church of Rome, for the fourth king­dome upon earth, which was the Roman kingdome, was begun be­fore the vision was shewn unto John, yea before Christ suffered, for he suffered under the Roman power, and therefore he speaks not much of that; and the defection of a Church or false worshippers, and the people of God suffering under them, is no strange thing, and therefore not so observeable, when we consider how frequent a­postates and false worshippers are in this world; and for a Church to change its government into states pollicy, is no great thing to be [Page 170] noted in Scripture, but the alteration of Monarchical Government, and Governors is of great note in the Prophesie of Daniel, and also in the book of the Revelations, because they are the things that shew forth the government of the great King Jesus upon Earth, whose Kingdome shall break in pieces all other Kingdomes; when their Kingdom cometh into the hands of the eight, who also is of the seventh, the which I have shewn how it is, (although in differing phrases) before the which time and things approacheth very near, for we doutless live in the latter end of the fourth Kingdom ( viz. the Roman Kingdome) in the time of the feet and toes which was part­ly Iron and partly Clay, which holds not together in its mixture, which is the Cause of the great stir and strivings in our Nations, and other places in the World at this day, Dan. 2.31, 32. to the 45. But I leave this and the reasons cited by Mr. Henden, to prove that the Sealed number were Gentiles, and leave the serious Rea­der to peruse, Revel. 7.4, 5, 6, 7, 8. which will better inform them who the Sealed number is; and thus I pass to the next thing conside­rable; which is,

The best of Saints (saith Mr. Henden) are not yet come to that height of righteousness requirable, in a Gospel order, in point of love and mutual fellowship, page 70.

Answ. I had thought that you had said before (in page 2.) that their spiritual union and charity, and all moral Precepts did re­main according to their primitive institution, and were not cor­rupted by the Beast in all the times of apostacy; and now to say, that the sealed elect number, had lost their righteousness in point of love, & mutual fellowship; is to say, that the sealed elect number, that were not hurt (as you say) were so hurt as they had not only their out­ward order corrupted, but were also so corrupted within, that the notable, and theological grace of love, and mutual fellowship, was so defaced, as they not fit to meddle with outward Ordinances; and if they were not fit to meddle with them, how were they fit to med­dle (as I may say) with God in that Ordinance of Prayer, and Pray­ing; and how could such eat the Lords Supper, (which signifieth mutual love and fellowship, the which Ordinance you say was pra­cticable and to be practised in all the times of apostacy,) and would not their defection in that point, as well disable them from being an elect number, as well as from outward Ordinances (when we con­sider all other graces, without that grace of love is nothing) when they had lost that grace of love, or so defaced in it, as not fit [Page 171] for the out-side of things (I mean the outward Ordinances which you speak of) how then could they be fit for God and spiritual wor­ship? I know not; mend it when you write again, and when you have done all that you can do to it, there will appear in my judgment more confusion & contradiction in it than good reason, but I leave it at present, and shall speak somewhat to your sixth Reason, against constituting (as you call it) of Churches in our times; which is,

A further reason of the unwarrantableness of Church constitu­tions in our times, is the divisions & rents amongst the godly, page 72.

Answ. The divisions amongst the godly, is acknowledged not to be their strength but weakness, not their vertue but (rather) their vice, yet notwithstanding it may be, and is a time now for the ga­thering of Saints, and constituting them into congregations in the or­der of the Gospel (for so we understand the word Church to be a congregation) for there was divisions in the primitive time amongst the Churches, and also amongst the Apostles, so as that St. Paul and Barnabas, rent or divided one from another; and also there was great contentions amongst the Corinthians, and the Philipians, and others, Acts 15.39. 1 Cor. 1. 1. Phil. 1.16. which was not their vertue as before said: and there are a people in our dayes, even in our Nation (I may say and speak safely) consisting of thousands that are one in the faith, fellowship, and order of the Gospel, & many more are coming onwards, according to their several abilities in the knowledge of God; & although there be some that are weak amongst professors, yet that may not hinder those that are strong and able, to work in their building of a house for the Lord; but I pass these things, and come to the next and last Objection; which is, to prove a sepera­tion without Church stating, cited by Mr. Henden; which is, saith he,

This return from mystical Babylon, is not fully accomplished at one time, but is traced by distinct steps and degrees.

Answ. You would have done well to have shewn the steps, that (is to say) how many there be, and what time they require to be trod, that we may know when we be at the journeyes end; surely its a long journey, for you have been almost ten years already in your journey, for now its almost 1660. and the fullfiling of the time of the captivity ended (as you say) in the year 1650. was Israel so long coming out of Babylon in Caldea trow? I think not; but in short take this, that Israel might not neglect their building, but go on with all speed that might be, so soon as they were set at li­berty from the hands of their enemies; even so, it is our duty to be [Page 172] imployed about the work of God in his Church, so soon as we be de­livered from the hands of our enemies, yea while the enemy is ra­ging against us, as he was against our brethren before us, who kept stedfast in the practising of all Christs Ordinances; even so ought we to do: finally, the Lord Jesus Christ, when he went away, did give forth his last will and Testament in much plainness, the which he commanded to be observed by every creature unto the Worlds end, and did ascend up on high, and gave gifts [i. e.] (the gifts of Ministry, containing, Apostles, Prophets, Evangelists, Pastors, and Teachers,) to that end, that his Laws and Statutes might be pub­lished, and Saints gathered and established, until the last Saint which is to be born in the World, is united into the faith of Jesus, and made perfect therein; to the end, that God may be glorified in his Church, in or thorow all ages even to the Worlds end: and if the breach of Moses Law, was so hainous in the sight of God, much more will the breach of Christs Laws be unto him; therefore take heed of breaking one of the least of Christs Commands, and teaching men so to do: and courteous Reader, be well advised what thou dost in the neglect or breach of any of Christs commands, before thou dost it, and let him that perswades thee to it, give thee as plain Texts of Scripture to prove the cessation of them, as Christ hath given thee for the continuance of the practising of them; for re­member that when once the Testament is confirmed, no man must add or disanul; and to suppose that Christ would give forth his mind in plain words at length, and forbid the continuance of them in a fi­gure, which may be changed from (1-1-0-0-0.) one to ten, or to a hundred, or a thousand, or seven thousand, or what men please, yea any thing that men will have it to be; my meaning in plainness is this, as for those figures (brought by Mr. Henden) to prove the cessation of some of Christ Ordinances, have been spoken to or open­ed by many, and some have applyed them one way, and some ano­ther, they are so dark and mysterious, as beyond the reach of eve­ry godly soul to understand, insomuch that if they do neglect the practising of Christs Ordinances, from those dark places, it must not be from their own understanding, but because Mr. Henden openeth it, and applyeth it so; and if this be a good ground for per­sons to make void the statutes of Christ, which he hath confirmed with his own blood, together with mighty deeds of the Holy Ghost sent down from Heaven; I shall leave the serious Reader to Judge, and shall wind up all with these words of our blessed Saviour, which [Page 173] said to his Apostles, Teach them ( viz. every creature or all Nati­ons) to observe all things whatsoever I have commanded you, and loe I am with you alwayes even unto the end of the World, Amen. Mat. 28.20. Mark 16.15, 16: And having thus done, in the next place I shall speak somewhat briefly, as touching the conference be­fore mentioned; but the main things have been spoken to already, they being the same in substance with the things in his book, the which I have already answered, and therefore shall speak very little to it, the first thing in order was,

The Ordinances (saith Mr. Henden) were footed or founded upon an unerring spirit, & shew the man that hath the same spirit to prove his succession.

The answer was given, that the Ordinances now practised was no new Ordinances, but the same which was footed upon the unerring spirit, and to remain by the same old appointment of Christ, until the worlds end; this was the substance, although I gave it in more words, which time fails me to speak of in particular at present.

Secondly, This man (saith Mr. Henden) would lead you all in the dark about Baptisme, by what authority he takes up his Baptisme, is from Mat. 28. the which being truly read according to the Origi­nal, is, Go teach all Nations, and baptise them, &c. And loe I am with you to the end of the world; that is, to the end of that age; which further appears, that there was to be a sink, or cessation for a time, Revel. 10.8. The words again denotes a new work of Prophesie; so Baptisme doth denote to a particular time.

The time of speaking at both hands, was so long, that as I have said, I cannot give you an account of the particulars of things, be­cause as there was speaking long, even so the answer was long; the answer in short, is the same in substance with the former, that I could not lead men in the dark, in the business of Baptisme, because it was the same that Christ practised and appointed, and left in his last will and testament to be practised to the worlds end.

But the worlds end (saith Mr. Henden) is to be understood the end of that age.

Which then was opposed, because upon that consequence, prea­ching was as well to cease in the end of that age, as Baptisme: But however Mr. Hendens judgement was altered, he contends in his Book for the continuance of Baptisme, in all the times of Apostacy, & as to the Text, Revel. 10.8. from the word AGAIN, thou must pro­phesie AGAIN, the meaning of it was, that although John was then [Page 174] banished into the vail of Patmose, from the faces of men, yet he was to prophesie again before Kings, Rulers, and so forth; not alluding at all to a sink of the Ministry or Ordinances for a time, as Mr. Hen­den said: he also pleaded for Infant Baptisme, urging some old thredbare Arguments, which is not worth speaking to, and railed at me for denying the Covenant, although I spake nothing of the Cove­nant to move him thereunto; but my answer in short was, that I was so far from denying the Covenant, that I did believe that there was two Covenants made with Abraham, as I long before that time had published in print.

But said Mr. John Henden, Your power is not derived from the pri­mitive, because you do not make the same manifestations, Mark 16.17. These Signs shall follow them that believe.

It was answered, that if these Signs must follow in his sense, or else the thing it self false, for want of that visible demonstration, then Mr. Henden was a false Minister; and also by the same consequence, there is never a true Believer upon earth, and then no salvation; for the Signs were to follow such as did believe: But as I have before proved, Signs were for confirmation, and the Gospel being once confirmed, there is no such use of them: as the Law of old being once confirmed with Miracles, need no new Sign to confirm it again, when Israel came out of Babylon, nor after the Book of the Law was lost, and found again, in the dayes of Josia; no more need we any Sign to confirm that which is already confirmed; and also we know, that John did no Miracle, and yet was an approved Administrator.

Again, whereas Mr. Henden said, that he was a legal Minister, and a Minister of condemnation, which had no visible demonstration from the spirit, (viz. Miracle.)

The answer was then, Mr. Henden was a legal one, and a Mini­ster of condemnation, because he professeth himself to be a Minister and yet never work a Miracle, that ever I heard of; there was much time spent upon a kind of running discourse, to little edification; for that which I would have had done in order to the legal managing of the discourse, was that there should have been one question stated at a time, and that managed; but when one began, he spoke of seve­ral things, and so confounded one with another, and cleared it not as it should be; I could repeat what was said about the four Winds, and what was said by Captain Tucker, as to the grounding of faith upon the obscure and dark Prophesies, which was well minded, al­though not well weighed by our Antagonist, and as I think as little [Page 175] understood; I have found it a sure maxime that the greatest confi­dence amongst men, hath the least reason to warrant it; which is sad.

And whereas Hebrews 12. was brought together with Galatians 4. to prove the Church to be called Mount-Zion, neither of the places proveth it; the Apostle to the Galatians tels us, that it is the Covenant which is called Jerusalem, which is from above, and from the Hebrews we learn also, that it is the Covenant, or the thing Co­venanted: and whereas he saith, that we are come to Mount-Zion, he also saith, that we are come to an innumerable company of An­gels; and to God the Judge of all things, and the Spirits of just men made perfect; so that we are come to one as well as to another, and to neither of them but by faith in the Covenant, for while we are at home in the body, we are absent from the Lord; for we walk by faith and not by sight. And Paul doth not say to the Galatians, that ye are Mount-Zion or Jerusalem, but Jerusalem which is from above, is the Mother of us all; so then, it was the Church which was cal­led Jerusalem, but Jerusalem from above, was the Churches Mother; (mark a difference between the Children and the Mother) and se­condly, the Author to the Hebrews doth not call the Church of the Hebrews Mount-Zion, but tels them that they were come to Mount-Zion, ( viz. the Covenant of Mount-Zion, and the Heaven­ly Jerusalem;) but I shall leave these things at present and pass to the Answer of some Objections usually urged against the perpetua­tion of Christs Ordinances, or the constant practising of them; and the first that I shall speak to is,

Object. 1. There was a time when God did appear in his Ordinan­ces, which shewed there was the power of the Spirit went along with them, as Peter in his Ministry, in converting three thousand souls at one Sermon (saith Mr. John Henden) but now we see not the same effects, therefore the cause ceaseth, God hath left them, and they are become as a dead carkass without a soul.

Answ. It is very true, there was a time when there was such need of a visible demonstration of Gods Spirit to go along with his Ordinances, to bear witness to the sons of men, that they were the Ordinances that were approved of by the Lord; that they might be a pattern, or platform for all men to walk in to the Worlds end: and hence it was, that when God gave to Moses and the rest of the Children of Israel, the pattern of the administration of the Law, he gave it with the visible demonstration of his own presence, with [Page 176] thundrings and lightenings, and the Mountain smoaking with a vi­sible maifestation of Gods glory, with and upon Moses; so that his face did so shine with the Glory of God (when he came from the Mount) that the Children of Israel could not stedfastly behold him, by reason of the brightness of the Glory of God shining upon him; & this was his appearance when he came down with the Tables of the Law, written by God, so gloriously did God appear in the giving forth of it; but afterwards, all that the Children of Israel were to do, was to have the words of the Law read to them, and they to do it, (or keep it) and not to say, who shall ascend up into Heaven, for some visible demonstration? but the Law is nigh thee in thy mouth and in thy heart, that thou maist do it, saith Moses, Deut. 30.10, 11, 12. even so saith St. Paul, Rom. 10.6, 7. The righteousness of faith speaks on this wise say not in thy heart, who shall ascend up into Heaven, to fetch Christ down from above, &c. but what saith it? the word is nigh thee, even in thy mouth, and in thy heart. So that true faith giveth heed to Gods word, and looks not for miracles; for so saith Christ, blessed is he that hath not seen and yet believed, for a sinful, and an adulterous generation seek a sign, but none shall be given unto them, &c.

Secondly, If no Ordinance may be an approved Ordinance of God, but such an one as hath a visible manifestation, according to Mr. Hendens sense, (as aforesaid) then he himself never met to­gether; so as God did approve of it, because we find that when the Disciples met together, the house spoke where they were assem­bled.

Thirdly, his Ordinance of preaching hath not the Spirit with it, because instead of converting three thousand at one Sermon (I suppose) he never converted three hundred in his life, nor scarce half half so many; and as for the Ordinance of Prayer, I never heard any (of those that usually hear Mr. Henden) say that he hath pray­ed till the place hath spoke where he was praying, as it did when the Disciples were a Praying, Acts 4.31. and as for the Ordinance of Preaching and praying, and the like, Mr. Henden saith, he owns to continue in all ages uncorrupted, and they had once as great a visible manifestation as any Ordinance that I know of, and yet there is no more appearance in a visible manifestation in them now, than there is in any other Ordinance which Mr. Henden cryeth down; and I may fitly say, to Mr. Henden, as Christ said to the Scribes and Pharisies, which did much dote upon signs and miracles, that the [Page 177] Kingdome of Heaven cometh not with Observations, as gadding after miracles, saying, loe here or loe there, for the Kingdome of God is within you; that is as if he should have said, it consists more in inward glory, than outward glory or manifestation, for the Kings daughter is all glorious within; and the proper work of the Spirit is within, as Christ tels Nichodemus, so then the glory of Christs Church con­sists more in inward gifts and graces, than in outward shew, but for the truth sake that it might remain undenyable in all ages; God (in the first of their being divulged) granted signs and miracles to bear witness to the truth of them, and to confirm them that they might remain unquestionably practicable to the Worlds end, by all the Lords people; and so I pass unto the second Objection; which is,

Object. 2. We find that the people of God laid aside their Mini­string Vessels, and many of their Ordinances, all the while they remain­ed in Babylon.

Answ. There are two things considerable by way of answer, and the weakest strong enough to give satisfaction to any reasonable man; the first is, God in the old Covenant tyed his people to a place of worship, ( viz. Jerusalem, Deut. 12.5. 2 Chron. 7.12. John 4.20.) and therefore they ought not to meddle with some of their Ordinan­ces at any other place whatsoever, the which if they had, it would have been an abomination unto the Lord; but it is not so with us, as I have before proved, that if we be in Babylon, or Rome, or any place else, even where Satans seat is, we may and ought to hold fast the Ordinances and practise them, they being limited unto no one place, for saith Christ, Wheresoever two or three are gathered to­gether in my name, there will I be present; but if Israel did but pray in Babylon, it must be with their face toward Jerusalem, implying that Gods presence was only there; therefore our condition and theirs, is not to be compared together.

Secondly, we are not in Babylon, but in our native country, and have liberty as at this day thorow grace, and therefore we may and ought to practise all Christs Ordinances; and as for the Babel ( viz. confusion you speak of) they only are in, and their eyes put out with the smoak of it, or at the least sadly darkned, that cannot see all Christs Ordinances which he left (in order to the well being of his Church) practicable and to be practised by Gods people in our dayes; and so I pass to the next Objection; which is,

[Page 178]Object. 3. Although it be so, that Israel might not practise some of their Ordinances at any other place save at Jerusalem, and there­fore (you say) they practised them not in Babylon; but what say you to that Ordinance of Circumcision which was not limited to one place, and yet we know that the Ordinance of Circumcision was not practised for forty years together in the Wilderness, and where were they reproved for their neglect?

Answ. That the Israelites neglected the Ordinance of Circumcisi­on in the Wilderness, is true, but whether it were approved of by God, or their sin, their lyeth the question; that they might and should have circumcised them in the Wilderness, is clear; and se­condly, that it was their sin (rebelling against Gods commandement) is as clear, for as God sought to slay Moses for the neglect of the circumcision of his Son, (which caused Zipporah to take a sharp stone and do it, Ezod. 4.24, 25.) even so God did destroy the Is­raelites in the Wilderness for their rebellion against his commands, (that and others) that they never came into the promised Land; and thirdly, it is as clear, that the Lord took not away the reproach of Egypt from off the Children of Israel all the while they were in the Wilderness, until they fell again into the practise of Circumcisi­on; as you may read, Josh. 5.5, 6, 7, 8, 9. which saith, All the peo­ple that were born in the Wilderness by the way as they came forth out of Egypt, them they had not circumcised, for the Children of Israel, walked forty years in the Wilderness, till all the men of war were consumed, because they obeyed not the voyce of the Lord; and their Children whom he ( i. e. God) raised up in their stead, them Joshua circumcised; for they were uncircumcised because they had not cir­cumcised them by the way: and it came to pass that when they had done circumcising all the people that they abode in their places in the Camp, till they were whole, and the Lord said unto Joshua, THIS DAY HAVE I ROƲLED AWAY THE REPROACH OF EGYPT FROM YOƲ, wherefore the name of the place is called GILGAL; ( viz. the rouling) until this day; so then such as will neglect the Ordinances of Christ, may expect Israels reward, yea a far sorer punishment; for who so heareth and obeyeth not Christ in all things whatsoever he hath left to be practised, shall be cut off from among his people, Acts 3. And so I pass to the next Objection; which is,

Object. 4. Fourthly and Lastly, If Ordinances were practicable in all ages, yet there must be a line of succession; but you cannot prove [Page 179] your succession, for your pracise is but a new practise in this Nation, therefore shew your admistrator, and the line from whence it successive­ly runneth, and you will say somewhat to the purpose.

Answ. Suppose that the person which Baptized me, had been a person not Baptized himself, it being a case of necessity, if he had been one which owned the truth, and found none inlightened, and in the practise of the same truth, would that have nullified the Or­dinance, if it had been done by an unbaptized person; if so, who Baptized John the Baptist, who was a great Baptizer approved of by God, who did no miracle, neither was he Baptized first himself, & yet he made and Baptized many Disciples, yea he Baptized Christ himself? they are the only true successors to Baptisme, both to re­ceive it and administer it, who have faith towards God, and our Lord Jesus Christ; as John who was not Baptized, and yet was ap­pointed to Baptise by the Lord, as I think none will deny; and if so, all Scripture is given for our learning, and we may learn from that, that God did own the Baptisme performed by a person unbap­tized; we have also read what David did upon case of necessity, that he entered into the House of God, & did eat shew-bread, which was unlawful for any man to do save the Priests only; and also we have read, that when the Ordinance of Circumcision was neglected by Moses, who should have circumcised his Son, that Zipporah did it, and yet she not blamed; and also although the feast of Booths had been neglected four hundred years (as I have before shewed) yet when it was found written in the Law, they never questioned the succession of it, or some miraculous man to raise it (or set it on foot) again, but practised it as they [...]ound it written in the Law of Moses, Nehem. 8. But in short thus; I neither find that God hath tyed us up to a line of succession in the receiving of our Bap­tisme, nor rejecting that Baptisme that is performed by an unbapti­zed person, if he be a holy faithful man, if it be a case of necessity; the which if God hath either tyed us up as aforesaid, or rejected a Baptisme so performed, shew it, if it cannot be shewn to the con­trary, then the practise before mentioned is warrantable: and as for a succession in your sense, I have formerly shewn in conference; that the succession of my Baptisme, as it came from beyond Sea, dis­pensed by one Doctor Cassol, even so if reports be true, there hath been a succession from the primitive Church; I think the Church of Smarnah if I be not mistaken, it was a considerable time since I was informed of it, and had no thoughts then to make use of it, neither [Page 180] is it in my understanding material, but as to that, its like that the ancient Churches in the low Countries, can give a better account of it; but what I have before said is sufficient to set a foot Christs Or­dinances if they had been totally lost; namely, a call from Christ in his word, and from his Spirit in the heart and conscience, saying, Go preach and make Disciples, and Baptise them, (that are made Disciples) and loe, I am with you alwayes to the end of the World; so that I should conclude, that if God had called me, and appointed me to do the greater work, namely, to preach so as to convert souls, he had as well approved of me to have done the lesser work, name­ly to Baptise, considering that they are knit together, so that he that may do one, may also do the other; admit of this argument, (its the very same that I gave to Mr. Henden at my first time of conference with him, and was never yet answered) which; is,

If Christ have joyned Preaching and Baptizing together as unsepe­rable companions unto the Worlds end, then that person is not of God that seperates it; (Which practiseth one and not the other▪)

But Christ hath joyned Preaching and Baptizing together as unse­perable companions unto the Worlds end.

Ergo, Those persons that seperate them, be not of God.

And secondly I further argue thus.

If those whom Christ hath gifted and authorized to preach, he hath also authorized to Baptise, then Baptizing depends upon the gifts and authority of Christ given forth, and not upon a line of suc­cession.

But those that Christ ha [...] gifted, and authorized to Preach, he hath also authorized to Baptise.

Ergo, Baptizing depends upon the gifts and authority of Christ given forth, and not upon a line of succession. The which is un­denyably true, both in the Major and Minor. I further argue thus.

If the lesser is blessed of the greater, then he that is approved of to do the greater, may also do the lesser: But the lesser is blessed of the greater: Ergo, such as are approved of to do greater, may also do the lesser: my meaning in plainness is thus, whomsoe­ver God approves of to preach (which is a far greater work than Baptizing) he also approveth of to Baptise, considering also that they are joyned together to be practised, as unseperable compani­ons [Page 181] to the Worlds end; read the Last Will and Testament of Jesus Christ, Mat. 28.18, 19, 20. So then here lyeth the authority for Baptizing in our age, and all ages; and in this runneth the line of succession; namely, the faithful believer gifted from God to Preach and convert souls, is the true blood, (as by way of allusi­on I may call it) unto whom the line of succession runs, or the line of succession runs in (or to) that race; and so I shall leave this Objection, and its particular attendances, and come to shew my opinion of the travailing Woman, and the Man-child, and of his being caught up to God, and to his Throne, and of the Womans flight into the Wilderness, and into what Wilderness, and how long she shall abide there; and of the remnant of her seed persecu­ted, and by who, and of the two Witnesses prophesying, who they be, and the place, and time how long; and such like things that are its attendance, I shall speak to in their particular order, as God shall assist me; and so come to speak to the first thing conside­rable; which is,

As touching this travailing Woman, many have given their o­pinion, but the most part have built upon the Judgment of ancient Expositors, I do not speak by way of comtempt of them, but do conclude that they were industrious in their day, in the which time the vision of the Book spake more darkly, but towards the end, it is to speak more plainly; and that which hath begot the monster (brought forth in our times) is the turning those Scriptures into alligories, which are none, which hath been the practise of the Na­tional Minister, and also others, to make up their matter have con­founded Law and Gospel together, and prophesies which peculiarly belong unto the natural seed of Abraham, (as such) and applyed them to the Gentiles, that it is come to such a monster (in birth) in our dayes, that persons make an alligory of God, and have said that he is the fire and candle, and every thing which hath any light in it, because the Scripture saith, God is light (I speak this of those that I know my self by my own knowledg) and others have affirmed, that Mount-Zion, and the new Jerusalem, and Adam, and Christ, and all is within them; and in a few words I say, that the alligori­sing of the Scriptures, hath been a means to make so many opinions as there is amongst us: I am a thinking how strangely our generati­on would have alligorized the words of the Prophets, concerning Christs riding to Jerusalem upon a Coult, the foal of an Ass; and of the smiting the Judge of Israel, and of the thirty pieces of silver, [Page 182] and giving him vinegar to drink; and many such like things, which the Prophets prophesied concerning Christ, and his sufferings, which was fulfilled according to the letter of the word; the which the ge­neration of men in our dayes, would have made strange stories up­on it, as they do upon things which is as litteral and plain, and to be fulfilled according to the letter of the word; I speak these things to that end that we may believe that King Jesus shall come and raign upon the Throne of David in Zion, according to the letter of the word; and that the Prophets that speak concerning Judah and Je­rusalem, their words shall be fulfilled; but I pass this interposed discourse, and come to speak to the travailing Woman, who she is, & who is the man-child, &c. and these things briefly.

First, The Woman I understand to be Zion, namely, the two Tribes, Judah and Benjamin.

Secondly, The Man-child, I understand to be the Gentile Church.

Thirdly, I understand the remnant of her seed was a small part that were left of the other ten Tribes, when Samariah was surprized and taken in the dayes of Hosea, by Salmonazer.

Fourthly, The taking up the Man-child to God, and to his Throne, is the taking up of the Gentile Church, which shall be first taken, and the other left behind.

Fifthly, The Wilderness spoken of, into which the Woman is to flie, I understand to be the Wilderness of Moab.

Sixthly, The time of her abode in the Wilderness, is three years & a half.

Seventhly, The people to whom the two Witnesses shall pro­phesie, is the small number of the ten Tribes, then in Jerusalem.

Eightly, The two witnesses I understand to be John (who saw the vision in the vayl of Patmose) and Elijah; these things I shall speak to in particular, and give my reason why I thus believe; and leave the Reader to judge, hoping that if any judge me to be deceived in the matter, they will rather make me an Object of their pitty, rather than an Object of their scorn, and shew me their judgment upon the thing in particular, and their reason why they so believe; and I hope that I shall not slight it but peruse it, and weigh it in the ballance of the Sanctuary, and if it hold weight, to own it, and receive it; but passing this I come to the matter, and first to the first; wich is,

First, The Woman that travaileth, spoken of in, Revel. 12.1, 2, 3, 4. I understand to be Zion, and Zion I understand to be the two [Page 183] Tribes which was called the Church of Judah; and first, that Zion is to be understood the two Tribes, even Judah and Benjamin, which Jeremiah prophesied unto, (which was carried into Babylon) spo­ken of in his Lamentations, chap. 1.17. in these words, Zion spread forth her hands, and there was none to comfort her: she is called Zi­on more than ten times over, and she, (to wit, Judah and Benja­min) bears the name Zion in respect of her place and City, that God had placed her in, which is called Zion the City of David at large in the Scripture, and I think none will deny it, which makes me for­bear citing the Scripture: And that this also in the Lamentations, is so plainly spoken of Judah and Benjamin, called by the name Zion, that I think none can deny it; & that they which went into captivi­ty, and are called Zion, (read Lam. 1.3, 4, 6, 8, 17. Chap. 2.10.) are to be understood Judah and Benjamin, read Ezra 4.1. compa­red with Lam. 1.3. is also as plain; so then where the Prophets speaks of Zion, they mean either the City Zion, which was a Moun [...] in Jerusalem, which David made his seat, (which was so called) or otherwise it is to be understood the worshippers of God, (or people in that place) namely, Judah and Benjamin, as aforesaid: and now having premised these things, I come to prove, that this travelling Woman, is this Zion or Jerusalem, ( viz. Judah and Benjamin, the two Tribes, for so I would be understood when I speak of Zion) and that she is the Woman which is to travail, and afterwards to flie in­to the Wilderness, read Micah 4.7, 8, 9, 10. in these words, I will make HER that HALTETH a Remnant, and HER that WAS CAST OFF a strong Nation, and the Lord shall raign over them in MOƲNT ZION, from henceforth and for ever. And thou, O Tower of the flock, the strong hold of the Daughter of ZION, unto thee shall it come, even the first dominion, the KINGDOME SHAL COME TO THE DAƲGHTER OF JERƲSALEM. Now why dost thou cry out aloud? is there no King in thee? is thy Coun­sellors perished? for pangs have taken thee as a Woman in travail. Be in pain, and labour to bring forth, O daughter of Zion, like a Woman in travail; for now thou shalt go forth out of the City, and thou shalt dwell in the field, and thou shalt go even unto Babylon, there shalt thou be delivered, there the Lord shall redeem thee from the hands of thy enemies. From these words we may understand, that the Woman spoken of, which was to travail and bring forth, was the two Tribes, as from these words, for pains have taken hold on THEE as on a Woman in travail: (Who THEE?) even THEE Judah, [Page 184] (which halted) pains hath taken hold of THEE: Why so? Because there is no King in Thee, and thy Counsellors are perished; yet shall the first dominions come unto the daughter JERƲSALEM: so then that these people which are called Zion and Jerusalem in this Text, is clearly to be understood the two Tribes; for these Rea­sons:

First, Because she is called, her that halted, and her that was cast off; which is usually to be understood the Jews, and not the Gen­tiles, which is not called a People halting or cast off.

Secondly, Because it is called (by name) ZION and JERƲ ­SALEM, which the Gentiles were not, it's a name proper to the Jews, even the two Tribes, and not to the Gentiles.

Thirdly, Because the Text saith, that then shall the Law go forth of ZION, and the word of the Lord from JERƲSALEM, rela­ting to the time of the fulfilling of the Prophets, when the Lord Je­sus shall raign upon the Throne of his Father David, over the House of Jacob, namely, the Jews, to establish, order, and govern it in Je­rusalem, from henceforth and for ever.

Fourthly, It further appears, that the travelling Woman is the Jews, read Jer. 30.3, 4, 5, 6. in these words, For loe the day cometh saith the Lord, that I will bring again the captivity of my people Is­rael and Judah, saith the Lord; and I will cause them to return to the Land that I gave their Fathers, and they shall possess it: And these were the words that the Lord spake concerning Israel, and concerning Judah; for thus saith the Lord, we have heard a voyce of trembling, of fear, and not of peace; wherefore do I see every man with his hands upon his loyns, as a woman in travel? it is even the time of Jacobs trouble, but he shall be saved out of it. From hence also we may see, that the natural seed of Abraham ( viz. the Jews as a foresaid) is the Woman that is to travel, spoken of Revel. 12.

Fifthly, It further appears, that the travelling Woman, is Zion, ( viz. the Jews) from the words of the Prophet, Isa. 66.6, 7, 8, 9.10. which saith, A voyce of noise from the City, a voyce from the Temple, a voyce of the Lord that rendreth recompence to his enemies; before she TRAVELLED she brought forth, before her pains came she was delivered of a MAN CHILD; who hath heard of such a thing? who hath seen such a thing? shall the earth be made to bring forth in one day? or shall a Nation be born at once? for as soon as Zion tra­velled she brought forth her Children; shall I bring to the birth, and not cause to bring forth, saith the Lord? shall I cause to bring forth, [Page 185] and shut the womb, saith thy God: Rejoyce ye with JERƲSALEM, and be glad with her all ye that love her; so will I comfort you, and ye shall be comforted in JERƲSALEM. From this Text we may also clearly see, that the travelling Woman, is Zion, namely, the inhabitants of Jerusalem, even the Jews, as is above expressed; for here is the very Woman and the Man-child mentioned, which John spake of in Revel. 12. and I do not find, that the Scripture in any place else speaks of a Woman and a Man-child, agreeing with the Text, Revel. 12. save this Text, Isa. 66.6, 7, 8, 9, 10. which speaks (as it were) the very same; there is in many places spoken of Zions travel, but not the word MAN-CHILD used, so that we are to un­derstand, that this is the Text which giveth us light to understand who is the Woman, and who is her Son or Child, and we see that it is clearly applyed to the Jews, the Mother, and the Gentiles, the Man-child; for there is the word Zion and Jerusalem mentioned in the Text, and the Gentiles sucking of her breast, a metaphor of a Woman and her Child; but more of this anon, but from what is already said, it appears, that the travelling Woman is Zion, and al­so Zion is to be understood the two Tribes: and so I shall pass this, and come to the second thing, namely, to shew who is this Man-child spoken of Revel. 12. which is:

Secondly, The Man-child I understand to be the Gentile Church, even all the faithful in the primitive times, and downwards, amongst whom there was a few Jews, but not a number worth speaking of, in consideration of the whole House of Judah, nor in comparison of the Gentiles, but as it were a tenth, according to the words of the Prophet Isaiah, chap. 6.10, 11, 12, 13. and that the converted Gen­tiles (or Gospel Church) is to be understood the Man-child, spoken of by John, Revel. 12. I shall give these Scriptures and Scripture Reasons following to prove it.

And in the first place, I shall shew, that the Prophet Isaiah, who clearly prophesied of the same thing that John saw, even the Wo­man and Man-child, sheweth us, that the Woman is to be understood Zion or Jerusalem, namely, the People called by that name, which were the Jews, and her Man-child to be the Gentile Church, as you may read, Isaiah 66.7, 8, 9, 10, 11, 12, 13. in these words, Before she travelled she brought forth, before her pain came she was delivered of a MAN-CHILD. From this verse we see, that there is a Man-child spoken of, which was to be brought forth, agreeing with the Text, Revel. 12. only this Text saith, that before she travelled she [Page 186] brought forth; and the Text, Revel 12.2. saith, she being with child, cried, travelling in birth, pained to be delivered. These two Texts of Scripture speak of one and the same thing, and yet seems to contradict one another, the which I shall reconcile; the word Tra­vel, I understand to be meant this, that Judah being forsaken of her God, and given up to be made a Wanderer amongst the Nations, was to be sorrowful as in a pained travelling condition, until the fulness of the Gentiles; and this is that which is to be understood from the Text, Revel. 12. where it saith, she cried travelling in birth, and pained to be delivered; and then at that time shall the Lord take a­way the vail of unbelief, and then shall they see Jesus, and acknow­ledge him to be their God, which they have waited for, Isa. 25.9. and yet her persecution after that time will be great, although it shall endure but for a short time, for in the very time of the Gentiles being taken up, until the Lord shall descend upon the Mount of O­lives, it is called the time of Jacobs trouble, and such a day of trou­ble as never was since there was a Nation upon the earth, Dan. 12.1, 2, 3. Zech. 14.1, 2, 3, 4. Jer. 30. So then although the Church of Judah was given up for her unbelief, & made a wanderer among the Nations, yet nevertheless her trouble will be greater in that nick of time, (thorow Moabs treachery, and the great Antichrists violence, although the time of her trouble will be very short) than even it was afore time; and that caused the Prophet Isaiah to say, BEFORE she travelled she brought forth, BEFORE her pains came she was d [...] ­vered of a MAN-CHILD; implying, that she was to travel and be pained afterwards, for so saith the Text, BEFORE she travelled, and BEFORE her pains came; implying, that she was to travel and be in pain, but she was to bring forth first; so that she was to have pain and travail after her bringing forth the Man-child, and yet not­withstanding this very Text that saith, Before she travelled she brought forth, also saith, that as soon as Zion travelled she brough forth her Children: The sum of all is this, that Zion or the Church of Judah, was given up unto unbelief, and to be scattered amongst the Nation, until she brought forth the Man-child, namely, until the fulness of the Gentiles, and so to be in a suffering condition; and also after she was delivered of the Man-Child, she must flie into the Wilderness, and there to be in a sorrowful condition, and in pain and travail as it were, until all her children be brought forth, even the ten Tribes also which were carried away by Salmonazar in the dayes of Hosea, be brought back, and made one Sheep-fould, so as not to be divided [Page 187] into two Nations any more at all; that the first dominions may come to the daughter of Zion; and that they are called the Womans seed, is clear, for we may see, that the small number of the ten Tribes which were not of Judah, and yet lived amongst them since the dayes of Hosea, are called the remnant of her seed, Revel. 12. which can­not (rationally) be understood any other people, but a small num­ber of the ten Tribes, as I could shew from the Prophets at large; but because of the want of time, I pass from this Objection, (or the reconciliation of the Text, Isa. 66. with Revel. 12.) and come to give you Reasons drawn from the Scriptures, to prove the Gentile Church to be the Man-child spoken of in Revel. 12. and so to the first; which is,

First, Because the Text Isa. 66. imports so much, in these words, Then shall ye suck, ye shall be born upon her sides, and dandled upon her knees, as one whom HIS Mother comforteth, so will I comfort you, and ye shall be comforted in Jerusalem: and that this is spoken of the Gentiles that shall flow in or be converted, is clear from the first clause of the verse, in these words, Isa. 66.12. For thus saith the Lord, behold I will extend peace to her like a river, and the glo­ry of the Gentiles like a flowing stream. Then shalt thou see and flow together, and thine heart shall fear and be enlarged, because the a­bundance of the sea shall be converted unto thee, the forces of the Gen­tiles shall come unto thee, Chap. 60.6. So that Judah is to be troden under foot (in a sorrowful pained and travelling condition) till the fulness of the Gentiles be come in, and then there shall be a participa­tion of each others glory; as the Gentiles shall suck of her breast and milk out, and rejoyce in the abundance of her glory, even so shall she afterwards when her child, ( viz. the Gentile Church) is come to full age, (namely, when it shall descend with Christ, and take its Government with him, to rule the Nations with a rod of I­ron then shall the Jews suck their breast, namely, partake of their glory, who shall judge the world in righteousness: So then the first Reason to prove the Man-child to be the faithful Gentiles is, because the Jews are mentioned in the Text as the Mother, and the conver­ted Gentiles as the Man-child, sucking her breast; and also because she is to be troden under foot until the fulness of the Gentiles: So then her travelling in pain to be delivered of a Man-child, to rule all Nations with a rod of Iron, is to be the bringing in the fulness of the Gentiles; so that the Gentile Gospel Church being compleated, and risen from the dead (which shall be at the time of the appearing [Page 188] of Christ in the clouds at the same time, when the Jews shall see him and believe in him) because that Man-child that shall rule all Nati­ons with a rod of Iron. And,

Secondly, That the faithful Gentile Church, is the Man-child which is to rule all Nations with a rod of Iron, is clear, because they are the people that have the promise made to them, to rule all Nati­ons with a rod of Iron, even the very same thing which is spoken of the Man-child, for saith the Text, Revel. 12. He was to rule all Nations with a rod of Iron: and that this is to be understood the faithful Gentile Church, who are to rule all Nations with a rod of Iron, read the words of the Lord Jesus spoken by St. John, Revel. 2.26, 27. which saith, He that overcometh, and keepeth my works unto the end, to him will I give power over the Nations; and he shall rule them with a rod of Iron; even as I have received of my Father, &c. From whence we see, that the very same honour that God gave the Lord Jesus, (spoken of in Psal. 2. which was to rule all Nations with a rod of Iron) even the very same honour he hath given unto his Church, which followeth him in the regeneration, as it was pro­mised to the Church of Thyatira.

And I call the Gospel Church, the Church of the Gentiles, because that there was but a very few Jews converted, it being the Gentiles day, and the Jews shut up under unbelief; yet I would not be under­stood to exclude the converted Jews of the same priviledges that the converted Gentiles shall have, for they are all one in Christ, and to have all one priviledge: And as for the Man-child which is to rule all Nations with a rod of Iron, we see plainly, that it is the Gentile or Gospel Church, as is promised to the Church of Thyatira; and they are also called joynt heirs with Christ, that as Christ had that honour put upon him, even so did Christ put it upon his Church, which is his Body; and thus I pass this second Reason, saying, that it is plain, that the Man-child was to rule all Nations with a rod of Iron; and I find none have that honour put upon them but Christ, and the Gospel or Gentile Church; for the whole House of Israel have not that honour, because the Scripture saith, that the convert­ed Gospel Church shall judge the twelve Tribes of Israel; so then the Man-child spoken of Revel. 12. is either Christ or the Gospel Gentile Church, because none else have the promise of ruling all Nations with a rod of Iron: and that the Man-child is not meant Christ, I could give many Reasons, if I did find any that did affirm it, but be­cause I find none assert it, I shall spare my pains.

[Page 189]And secondly, if it be not Christ which is called the Man-child, which was to rule all Nations with a rod of Iron, then it must needs be the Gentile Church, because none else have the honour promised them to rule all Nations with a rod of Iron, but Christ and the Gos­pel Church: and thus I pass to the third and last Reason to prove, that the Man-child spoken of in Revel. 12. is to be understood the Gospel Church; which is,

Thirdly and lastly, Because the Man-child spoken of in Revel. 12. is to be caught up unto God, and to his Throne, before the Woman takes her flight into the Wilderness; the which agreeth not (as I un­derstand to any thing else, save that of the Gentile-Church, who are to arise first from the dead, and be caught up to meet the Lord in the ayr, 1 Thes. 4.14, 15, 16. Revel 20.5, 6, 7. Mat. 24.40, 41. Luke 17.35, 36. And from the time of the Signs of Christs coming, until he shall descend upon the Mount of Olives, the Jews shall be in per­plexity, and every Family shall mourn apart, and there shall be a great mourning in Jerusalem, as in HADADRIMMON in the valley of MEGIDDON, Zech. 12.10, 11, 12. And that the Jews shall then be living upon the earth in their bodies, before their change, at the very time when the Lord Jesus shall come, is so plain, that I think that none can deny it, for the Scripture saith, it is the time of Jacobs trouble, and also saith, that in that day when Jeru­salem shall be spoiled, that then shall the Lord come and his feet stand upon the Mount of Olives: The two things which is observable to clear the truth of this Reason, and to shew the parrallel between the Man-child being caught up before the Womans flight, and the Re­surrection of the faithful Gentiles, and their being caught up to meet the Lord in the air; is, first, to shew that when the Lord Jesus comes to raign upon the earth, that then there will be some living in the flesh unchanged (or not changed) into an immortal state: And secondly, to prove, that all the faithful shall be changed before he descends upon earth, and that they are to come with him, being before caught up to meet him: these things proved and well considered, will shew us, that the Man-child is no other but the Christian Gentiles. And,

First, That there will be some, (namely, both Jews and Gentiles, although not such Gentiles as were converted by a Gospel preach­ing) living upon earth at the Lord Jesus his coming upon the earth, to take his Kingdome and to raign, is plain; for when the Lord shall have descended upon the Mount of Olives, and shall have made Jerusalem the praise of the whole earth, when the voyce of weeping [Page 190] shall be heard no more at all in her, (which will not be till after the very coming of Christ) and yet when all this shall be fulfilled, that Christ shall be in Jerusalem, and rejoyce over his people there; even in that time of Christs raign, there shall be death and dying in Jeru­salem, for death is the last enemy that shall be conquered; and that there shall be dying after Christs raigning in Jerusalem, is clear from the words of the Prophet Isaiah, which saith, That the child shall die an hundred years old, and the sinner being an hundred years old, shall be accursed, Isa. 65.19, 20. in these words, I will 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; there shall be no more thence an infant of dayes, nor an old man that hath not filled his dayes; for the child shall die an hundred years old, and the sinner being an hun­dred years old shall be accursed, &c. From whence we may see, that there will be some (even the Jews) who shall live in the flesh before their change, and yet Christ shall be with them in Jerusalem: And where it is said in Revel. 21. That there shall be no more death; that relates to the time when Christ shall have given up his Mediator­ship into the hands of God the Father, after the last Judgment, spo­ken of in Revel. 20. and I think it cannot be rationally imagined, that Christ should raign over the House of David in Jerusalem a thousand years, and no Generations to come into the world and pass out of it again; yea it is certain that Christ shall dwell in Zion in Jerusalem, and Jerusalem shall be safely inhabited and abide for e­ver, even from Generation to Generation; so that there shall be coming into the world and going out of it again, which is under­stood by the word, from GENERATION TO GENERATION, Isa. 60.15. Joel. 3.20. So then it is certain, that some shall live in the flesh, in the Kingdome of Christ, yea even all the Jews that live to his coming, and are not before converted unto Gospel obedience, shall live in their flesh and not be changed at the present, but shall be judged by the Gospel Saints, and so pass in their Generations gradually; as the Scripture declares, the which I before have spoken of; and thus I pass the first thing, although more might be said to it, but enough to prove, that there shall be some living in the flesh, even the Jews, when Christ cometh, and also in the time of his King­dome. And,

Secondly, all the Gentile Saints shal be with Christ before he shal de­scend upon the Earth, for they shall be caught up into the Clouds to meet him, & shall come with him, & descend with him that they shall [Page 191] all be caught up to meet him in the ayre, and come with him, is clear if we compare the words of Paul, and the words of the Apostle Jude together, which saith, the dead in Christ shall rise first, and we that are alive and remain, shall be caught up together with them in the Clouds to meet the Lord in the ayre, and so shall we be for ever with the Lord; For behold the Lord shall come with ten thousand of his Saints, 1 Thes. 4.17. Jude 14. yea saith, Zech. 14.5. The Lord thy God shall come and ALL SAINTS with him: from whence we may see, that the Saints, yea all the faithful Gentiles are to be caught up to God and to his Throne to meet Christ, and yet the Jews to live and remain in their flesh, and to have Christ their King raigning over them in Jerusalem, from generation to generation, which being truly weighed it amounts to this, that the Woman flying into the Wilderness is the Jews, and that the Man-child which before is caught up to God, is the Christian Gentiles; and thus much as to the third reason, to prove that the Gentile Church is the Man-child spoken of in Revel. 12. although I could speak more unto it if time would admit of it, but time would faile me to speak to these things in particular because they be very large, and as the thing it self is not so pleain and easie to be understood as some other subjects are; even so the proof of Scriptures relating to it, is more dubious, and wants a larger explication than other Scriptures (to other subjects want) for there is to the proof of this thing, much in Mich. 5. from the 3. verse to the end of the Chapter, and many o­ther places speak to this thing, but what hath been said is sufficient to prove the Woman to be Zion (namely Judah) and the Man-child to be the Christian Gentiles, for as the Woman is to travail, and be in pain, even so it is until the fulness of the Gentiles be come in, Rom. 11. to bring forth the fulness of the Gentiles, and also the restoring the other ten Tribes, the remnant of his brethren into their former capacity, and to a better estate than that of the first, when the envie of Ephraim shall depart, so as that Ephraim shall not envie Judah, nor Judah vex Ephraim any more at all: and the Man-child is clearly seen to be the faithful Gentiles, because they are to rule all Nations with a rod of Iron, as is promised to the Church of Thyatirah, and as they are to rule all Nations with a rod of Iron, even so they are to be caught or taken up to meet the Lord in the ayre, and the other to be left behind, for as they are to be Christs glorious (army and seen in Heaven) even so they shall de­scend with him, and are called Prince decreeing judgment, Isa. 32. [Page 192] and Saviours coming on Mount-Zion judging the Mount of Esau, when the Kingdoms shall be the Lords, and they judging the twelve Tribes of Israel; but I shall leave this and come to the opening of the other things before mentioned, in the which I shall be very brief at present, yet full enough to shew the truth of it; and so I pass to the third thing in order, which is the remnant of her seed.

Thirdly, as touching the remnant of her seed, we may observe the words as they lie, which is thus read, Revel. 12.17. And the Dra­gon was wrath with the Woman, and went to make war with the rem­nant of her seed, which kept the Commandements of God, and have the Testimony of Jesus; from whence we may take notice, that there is not only a Man-child brought forth by the Woman (that is to rule all Nations with a rod of Iron, which is caught up unto God and to his Throne before the Woman flieth into the Wilderness) but also there remaineth a remnant of her seed, that the Dragon makes war withal, when he seeth he cannot devour the Man-child, nor carry away the Woman with the floud, which he cast forth out of his mouth; now the remnant of her seed is as well mentioned in Isa. 66. as in Revel. 12 17. for there is mention made of the Man-child, saying, Before she travailed she brought forth, before her pains came she was delivered of a Man-child; and with all saith, Who hath heard of such a thing, shall the earth be made to bring forth at one day, or a Nation be born at once? for as soon at Zion travailed she brought forth her Children. Isa. 66 8. So then as here is spoken of a Man-child, even so here is spoken of Children, which agreeth with Revel. 12.17. where there is mention made of the remnant of her seed, so then as the Christian Gentiles are the Man-child, even so there is a remnant of the twelve Tribes, which may fitly be called the remnant of her seed.

First, That there is a remnant left in Jerusalem which shall be persecuted and worn out by the Antichrist for the three years and a half, is clear, the which I shall speak unto in its distinct order, and first to the first; that is, that there is a remnant left in Jerusalem when the woman flyeth into the Wilderness, or into captivity, as it is called captivity as well as the Wilderness, for to be banished from our native country, and to be cast amongst our enemies, may fitly be called captivity; and that there is a remnant to be left in Je­rusalem, which do not thus flee, or be thus persecuted from their houses and habitations, when the City shall be taken and trod un­der [Page 193] foot, is clear from, Zech. 14.2. in these words, For I will gather all Nations against Jerusalem to battail, & the City shall be taken, & the houses rifled, and the women ravished, and HALF of the Ci­ty shall go into captivity, and the residue of the people shall not be cut off from the City. From whence we may see, that some shall go forth unto captivity, and the others shall remain in the City, which is called in, Revel. 12.17. the remnant of her seed; so then in the first place you see, that some shall go forth of the City at the time when the Gentiles shall take it and spoile it, and a remnant shall not be cut off from the City but shall remain in it, and that remnant shall be worn out as it were, by that wicked person: and that it is not Zion, namely the two Tribes is clear (for she is then out of his reach) but that they are of the Tribes of the Children of Israel, is as clear, for they are the people that he shall make war with, and wear them out, they are called the children of Daniels people, Dan. 12.2. chap. 7.25. So then, first there is a remnant left which flie not, Zech. 14.2. And secondly, they are the people that are to be worn out, Dan. 7.25. and 12.7. Zeph. 3.19. And that they may be called the remnant of her seed, the Prophet Isaiah (alluding to the very same thing) saith, It shall come to pass in that day, that the REM­NANT of Israel, (viz. the remnant of Zions seed) and such as e­scape of the house of Iacob, shall no more again stay upon them that smote them, but shall stay upon the Lord the holy one of Israel in truth; the remnant shall return, even the remnant of Jacob unto the mighty God, therefore thus saith the Lord God of Hoast, O my people that dwell in Zion be not afraid of the Assyrian! (viz. the Antichrist) he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt, for yet A VERY LITTLE WHILE (1260 dayes) and the indignation shall cease, and my anger in their destru­ction, and the Lord shall stir up a scourge for him; according to the slaughter of Midian at the rock Orib, and it shall come to pass in that day, that his burthen shall be taken away from off thy shoulders, and his yoak from off thy neck, &c. Isa. 10 20, 21, 24, 25, 26, 27. this agrees with Ezek. 38. and 39. Chapters, and with Mich. 5. and many places that might be added, but I shall leave this, saying, that you may see that there is a people or a woman to flie into the Wil­derness, and a remnant to remain in the City, which the Assyrian ( viz. the Antichrist) shall lift up his staff against, and make war with them, agreeing with Revel. 12.27. and this remnant we see to be part of the house of Israel, Isa. 10.20. and so I pass to the [Page 194] next thing, which is the fourth thing, of the taking up of the Man-child to God, and to his Throne.

Fourthly, as to this fourth particular I have already spoken to, and therefore at present I shall be very brief; saying, that by taking of the Man-child to God and to his Throne, I understand to be meant that at the time of the Lords first coming into the Clouds of Heaven, even into the ayr with his holy Angels, that then the war shall be in Heaven, between Michael and his Angels, and the Devil and his Angels, and the Devil shall be cast down, and with him his Angels, that the ayre may be cleared and made fit for Christ and his Saints to meet there, for in very deed I do understand, that God did confine the evil Angels unto (or into) the ayre for their residence until the resurrection of the Saints, and the taking up of the living, which I understand to be the Man-child; and just at (or a little before) the time that they are taken up, the Devil shall be cast down into the earth, at which time he shall give the Beast his seat, and power and great authority, and in that time there will be lying signs and mira­cles wrought, at which time it shall be said Woe, woe, woe, be to the in­habitants of the Earth and Sea, for the Devil is come down with great wrath, because he knoweth that his time is short; and seeing himself cast down, he shall persecute the Woman, and God shall give her the wings of an Eagle that she may flie from his face, and that will cause him to make war with the remnant of her seed, in which time the Lord shall abate his wrath and cruelty, (which he would exercise in and by the Beast, upon the remnant of the Wo­mans seed) by pouring out his Vials on the Beast, and by giving power to his two witnesses, not only to Prophesie and establish the remnant of the Womans seed left in Jerusalem) but also to smite the Beast and his followers with plagues so often as they please, Revel. 11. And in short thus, the taking up of the Man-child, I under­stand is, when the Lord shall first appear in the Clouds (as before said) that then he shall with a voyce, and with the sound of a Trumpet, awake the dead and gather all the living Saints together, both the raised dead, and changed living, and forthwith they shall be caught up to meet Christ, but the rest of the dead men shall not live again until a thousand years after, Revel. 20.6, 7, 8. neither shall the living which have not before prepared themselves to meet the Bride-groom (by walking in his wayes and keeping his Ordinances) be taken up, but shall be left upon earth; there is none but those that are accounted as Eagles, that shall be with Christ; [Page 195] for where the carkas is there shall the Eagles be gathered together▪ that is, where Christ is, thither will his body, namely the Gospel Church (or his bride) be, and this is clear from many Scriptures that the Saints shall be first raised, and caught up before the rest of the dead or living; as I before (in this Book) have proved at large; and thus I pass this fourth particular, and come to the fifth; which is,

Fifthly, The fifth thing is, the place into which the Woman is to flie, and that I understand is into the Wilderness of Moab; that she is to flie into a Wilderness, is clear, where she is to be hid from the face of the Serpent, and to be nourished by the Lord (that is by the Lords appointment) and that he hath appointed her to flie from the Serpent, that she may be hid from his face; is clear from the words of the Text, Revel. 12.14. And secondly, we may as plainly know what place she was to hide in, or what place was to be her hiding place; if we peruse the Scriptures; as first, that we may see that Mo­ab, or the Wilderness of Moab, was to be her hiding place, read Isa. 16.1,, 3, 4, 5. in these words, Send ye the Lamb to the ruler of the Land, from Sela to the Wilderness, unto the Mount of the Daugh­ter of Zion; take counsel, execute judgement, make thy shadows as the night in the midst of the noon day, hide the outcasts, bewray not him that wandreth. Let my outcast dwell with thee, Moab, be thou a cover for them from the face of the spoiler: for the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the Land. And in mercy shall the Throne be established, and he shall sit upon it in truth, in the Tabernacle of David, judging, and seeking judgment, and hastening righteousness, &c. From these words we may see, that as God hath appointed the Woman to flie from the face of the spoiler, even so he hath shewed us the place where, even in the Wilderness of Moab, there is the Lamb, or the Present to be sent, even to the Wilderness unto the Mount of the Daughter of Zion; and that we may know also what Wilderness it is that the Lord sends the Woman into, that she may hide her self from the face of the spoiler; he tels us it is the Wilderness of Moab, saying, hide the outcast, bewray not him that wandreth, let my outcast dwell with thee, Moab, be thou a cover for them from the face of the spoi­ler: From whence we may plainly see, that the place that God had prepared for the Woman to flie into from the face of the Serpent, was the Wilderness of Moab; I could shew (if time would admit) how the Lord brought them thither (it being as it were a type of [Page 196] things to come) when they came out of Egypt, when Ed [...]m gave them not leave to pass thorow their country, it being the place where Balaam was sent for, to curse them by Balick King of Moab, and what deceit Balick used as a means to destroy them by the coun­sel of Balaam; all which was types of that which will be done to them in the latter day by Moab; which causeth the Lord to com­plain in the very next verse, ( Isa. 16.6.) against Moab saying, we have heard of the pride and wrath of Moab; and indeed there be many places, as the foregoing chapter, and many prophesies more speak of Moabs destruction, because of his pride and cruelty against Israel; so that the Lord will cause a Star out of Jacob, and a Scep­ter out of Israel to destroy them at last according to Balaams Pro­phesie, Num. 24.17. or at least to smite the corners of Moab, and bring them down; and this wrath of Moab to Israel is prophesied in several places, as in Zeph. 2.8, 9, 10, 11. and in many more; but I leave this particular, saying according to the text, Revel. 12. and Mich. 4 the woman was to go or flie out of the City into the field, or Wilderness of Moab, and to dwell there, and Moab to be a hiding place to her from the face of the spoiler, where she shall dwell in the field, the time before spoken of, and then go to Baby­lon, and there be delivered, according to the word of the Lord, by Mich. 4. and thus we see that the Woman is to flie into the Wil­derness, yea God hath provided the place for her, and allured her thither, and will nourish her there, Revel. 12.17. Hosea 2.14. there is many Scriptures that proveth her being in the Wilderness, and also it sheweth what Wilderness it is; and that it relates to the very time of the end of Jacobs troubles, is very clear, I shall cite the Scriptures relating to this thing, and so enter upon the sixth particular, Isa. 32.13, 14, 15, 16, 17, 18. chap. 43.19.20. Hosea 2.14. Psal. 55.5.6. and 74.9.14. and 120.5. Ezek. 20.34, 35, 36. chap. 34.25.26. Mich. 4.10. Isa. 16.1 compared with the 4. chap. 35.1.6. Cant. 8.5. thus desiring thee to search into those Scriptures, where­in thou maist see that the Woman before spoken of, shall have a place prepared of the Lord in the Wilderness of Moab, he having (as it were) bespoke (or took up) her quarters before hand, saying, Moab be thou a hiding place, or let my outcast dwell with thee, be thou a cover for them from the face of the spoiler; and there he speaks comfortably to them, and takes away all imperfection from them, (there) that the lame man may leap as an Hart, and the feeble a­mongst them as the Angels of God, for there will the Lord speak [Page 197] with them face to face, and they shall lay their hands upon Edod, and Moab, and the children of Ammon shall then obey them; So shal he get them fame in all places where they have been put to shame Zeph. 3.19, 20. And thus I come to the sixth particular, which is the time of her abode in the Wilderness.

Sixthly, As for the time of the Womans abode in the Wilderness, and the trouble of the remnant of her seed which remain in Jerusa­lem, I understand to be three years and an half, in which time the two witnesses shall prophesie in sackcloath; and that it is so, read, Revel. 11.2, 3. compared with chap. 12.6.14. and Dan. 7.25. chap. 12.7. in these words, And to the Woman was given two wings of a great Eagle, that she might flie into the Wilderness into her place, where she is nourished for a time, and times, and halfe a time, from the face of the Serpent; Hide my outcast, let my outcast dwell with thee, Moab, be thou a cover for them from the face of the spoi­lers: and the Woman fled into the Wilderness where she hath a place prepared of God, that they should feed her there, a thousand two hun­dred and threescore dayes; Send ye the Lamb to the Rulers of the Land, from Sela to the Wilderness, to the Mount of the Daughter of Zion, for the Wilderness and Solitary plac [...] shall be glad for them; for in the Wilderness shall waters break out, and streams in the De­sart, no Lyon shall be there, nor ravenous Beast, but the redeemed shall walk there, &c. Isa. 6.1.3.4. chap. 35.1, 6, 9. From these Scriptures we may see, that Moab is the Wilderness or hiding place for Zion, into which she is to flee to be hid from the face of the spoi­ler, or Serpent, and the time we also see, to be a time, and times, and halfe a time, or a thousand two hundred and threescore dayes, or as it is in chap. 11.2, 3. called forty and two months, which be­ing accounted (according to the Jews account) thirty dayes, for a month, it amounts just unto three years and an half, for a thousand two hundred and threescore dayes, makes forty and two months, and forty and two months, makes just three years and a half; so then the time of Jerusalems being trod under foot, and of the wear­ing out of the Saints of the most high (namely the remnant of the Womans seed which abode in Jerusalem) and of the Womans abode in the Wilderness, is just three years and a half, and not a thousand two hundred and threescore years, as Mr. Henden (and some other expositers) saith: and further to prove that it is but three years and a half, according to the litteral account, both in Daniel and the Revelation, (and not so long a time as before mentioned) I shall [Page 198] give a few reasons (drawn from the Scriptures) to prove it; and the first is,

First, Because the scripture saith, that the seventh head (which is the eighth, and to go to perdition, which is the man of sin, or the Assyrian, or vile person, or the spoiler) that when he cometh forth (to raign) that his time is but short, that is, he shall continue but for a short space, as a seventh, but is to be the eighth (& is the same that) is to wear out the Saints of the most high, and it shall be gi­en into his hands for a time, and times, and the dividing of time, read Revel. 17.10, 11, 12, 13. compared with Dan. 7.23, 24, 25, 26, 27. so that the seventh head, is to have but a short space, or time to raign, and also the eighth spoken by St. John, is to continue but a short space, even a Time, and Times, and half a Time; spoken of by Daniel, which is just three years and a half, as I before (in this Treatise) have proved, by shewing what is to be understood by TIME, and TIMES, and half a TIME; comparing the word TIME, and TIMES, with the seven TIMES, which was the seven years of Nebuchadnezzars being cast out into the open field, and eating grass with the Oxen until he did acknowledge the Lord only, to rule in the Kingdomes of men, and giveth it to whom soever he will, Dan. 4.25. So then the TIME is to be understood one year, and TIMES (in the plural number) is to be understood two years, and the half TIME (or dividing of TIME) is to be understood half a year, according to the true account of Daniel, from the word TIME, or TIMES) the which amounts to no longer Time than just three years and an half, which is that short space that St. John speaks of the Beasts continuance in troubling the Saints, or the sealed number.

Secondly, The Time further appears to be but three years and an half, because as it is called, one thousand two hundred and three­score dayes, even so it is also called; FORTY AND TWO MONTHS, which is just three years and a half; and also a Time and Times, and half a Time, being compared with Forty and two Months, sheweth clearly what Time is to be understood by the one thousand two hundred and threescore dayes, that it is just three years and a half.

Thirdly, It further appears to be but three years and a half, and not so long as a thousand two hundred and threescore years, (that Jerusalem shall be taken and troden under foot, and the people per­secuted) because this taking of the City, and treading of it under [Page 199] foot, is to be after the measuring line hath passed over the City in the latter dayes, (as I before have shewed) that when Judah com­eth out of her long captivity, then shall she sit upon the repairing of her breaches, and before she hath finished her Walls and outward Court, there shall be a stop put to it by the Antichrist, as it was in the dayes of Judah coming out of Babylon, that there was a stop in their building, in the dayes of Syrias until the dayes of Darias, which was a type of this stop and hinderance in the work (as I before have shewed) so then if we consider this interruption of Israel, and the time when) even when they be newly brought out of captivity, ac­cording to the Prophet Ezekiels words, Chap. 38.) it clearly shew­eth us, that the time must be very short, agreeing with the Prophet Zechariahs words, Chap. 14.1, 2, 3. which saith, Behold the day of the Lord cometh, and the spoil shall be divided in the midst of thee, and I will gather all Nations against Jerusalem to battail, and the City shall be taken, agreeing with Revel. 11. which saith, The holy City shall they tread under foot forty and two months; then shall the Lord go forth, and fight against those Nations, as he fought in the day of battail; and his feet shall stand in that day upon the Mount of Olives. This being well observed, may clearly be seen to be a thing falling upon Israel in the latter dayes; and that the time of their trouble THEN, (after their great and long time of being scattered amongst the Nations) shall be very short, and not exceed the time of three years and a half.

Fourthly and lastly, It appears to be but a very short time (name­ly, the time before mentioned) because the two Prophets are to pro­phesie all the time of the Womans flight, to establish the remnant of the Womans seed, and to smite the Antichrist and his followers with plagues, as Moses and Aaron did smite Pharaoh (King of Egypt) for his wickedness against the Children of Israel; and that the two Prophets (or Witnesses) are to Prophesie all the time of the Wo­mans flight and abode in the Wilderness, and of the holy Cities be­ing trod under foot; is clear from the words of St. John, Revel. 11.2, 3. in these words, The holy City shall they tread under foot forty and two months; and I will give power unto my two Witnesses, and they shall prophesie a thousand two hundred and threescore dayes, cloa­thed in sackloth. From whence we may see, that the time of the Womans flight and abode in the Wilderness, and the persecution of the Remnant of her seed which remain in Jerusalem, is but for the space of three years and a half; because as it is called, but for a short [Page 200] space, and forty and two Months, Time, and Times, and half a Time; even so it is but to endure for the time of the prophesying of the two Prophets in Sackcloth, which cannot be long, much less one thousand two hundred and threescore years, nay, it is but the just time that the Scripture calls it, take it either way, namely, a thousand two hundred and threescore dayes, or forty and two Months, or Time, and Times, and dividing of Time, which is just three years and an half, as before said: And thus I come to the next particular, which is the seventh and eighth thing, which I shall put together, and make the seventh compleat (with it) to shew who are the two Prophets (or Witnesses) and where they are to prophe­sie, and to whom.

Seventhly, The two Prophets, I understand to be two men ap­pointed and set apart by the Lord for that work, to prophesie before Nations and Kings, to turn the hearts of the Fathers to the Children, and the hearts of the Children to the Fathers; that the Lord may be one, and his Name one upon the Mountains of Israel; and these two persons (or men as I understand them to be) the one I under­stand to be Elijah, (or Elias which is one) and the other John the Apostle; and that Elijah is one, read Mal. 4.5. which saith, Be­hold I will send you Elijah the Prophet before the coming of the Great and DREADFƲL DAY of the Lord, and he shall turn the hearts of the Fathers unto the Children, and the hearts of the Children unto their Fathers; left I come and smite the earth with a Curse. From this Text we find that Elijah (or Elias) is to come before the GREAT and DREADFƲL DAY of the Lord, and Christs co­ming in the flesh, when he was born of the Virgin, was not the Great and Dreadful Day of the Lord, for he came in such a mean way in that day, that he was not dreadful to his enemies, but they were bit­ter unto him, as to whip him, and smite him with their hands, and crucifie him; and indeed that day of his coming was so far from be­ing the dreadful day (or the notable day) of the Lord, that his com­ing in that day was prophesied on this wise, Who hath believed our report? or to whom hath the arm of the Lord been revealed? for he is despised and rejected of men, he was numbred with the transgressors, and bare the sins of many, and made intercession for the transgessors, Isa. 53.1, 3, 12. even so saith the Prophet Zachariah, Chap. 9.9. Re­joyce greatly O daughter of Zion, shout O daughter of Jerusalem, the King cometh unto thee, he is just and having salvation, lowly and riding upon an Asse, and upon a Colt the foal of an Asse. All which [Page 201] sheweth, (with many more that might be added) that the coming of the Lord in the day when he was born of the Virgin, was not that notable or dreadful day of the Lord, but a day little noted, so as but few to believe his report. And,

Secondly, where it is said, that the hearts of the Fathers (in that day) should be turned to the Children, and the hearts of the Children unto the Fathers, is clearly seen not to be meant the coming of the Lord in his first day, of whom John the Baptist was a forerunner, to prepare his way; for in that day, (as was prophesied of him) he came to set a man at variance against his Father, Micah 7.6. Mat. 10.34, 35, 36. Luke 12.49, 50, 51, 52. in these words, Think not that I am come to send peace on earth, I came not to send peace but a sword; for I am come to set a man at variance against his Father, and the daughter against her Mother; and the daughter in law a­guinst her Mother in law, and a mans foes shall be they of his own houshold; compared with Luke 12.53. which saith, That the Fa­ther shall be divided against the Son, and the Son against the Father, the Mother against the Daughter, and the Daughter against the Mo­ther. All which clearly sheweth, that the coming of the Lord Je­sus in his first day, when hew was born of the Virgin) was not that no­table or dreadful day of the Lord, of which Elias was to be a fore­runner of; but relates to another day, in order to the reconciling of that great difference between the Parents and Children, which difference and division was begat (between the Parents and their Children) by Christs first coming, who came not (as he saith him­self to send peace upon the earth, but a sword, namely, a house di­vided, the Father against the Son, the Son against the Father, &c. but because, I shall hasten to the Conclusion, I shall wave all long circumlocutions, and in short say (as beforesaid) that Elijah (or Elias) is yet to come before the great and dreadful day of the Lord, to turn the hearts of the Fathers to the Children, who is to be one of the two Prophets (or Witnesses) to establish the remnant of the Womans seed, namely, the Children of Israel which remain in the City after the Womans flight into the Wilderness.

Object. But against this is objected (from the words of Christ) that Elias is already come, which was John the Baptist, Mat. 11.14. Mark 9.11, 12, 13. Luke 1.16, 17.

Answ. That John the Baptist was a fore-runner of Christ in his first day, is not denied, and that he came in the power and spirit of Elias is as clear; for as Elias shall, and did bear witness, to (and [Page 202] for) the Lord, even so did John the Baptist, and so was a lively type of the Elias which is to come; for the type or figure of the thing is often called by the name of the thing it self, and so we must under­stand Christs words here, where he saith, That Elias is already come, meaning John the Baptist; or otherwise we set Christs words and Johns words one to contradict another; for the Scripture saith, That John did no Miracle, and yet all that he spake of him was true, John 10.41. and John himself (when the Jews sent Priests and Levites from Jerusalem to him, saying, Who art thou? art thou Elias?) he said I am not Elias, John 1.19, 20, 21, 22. But him of whom the Prophet Isaiah spake of, saying, I am the voyce of one crying in the Wilderness, &c. So then from hence we may see, that John was a true Prophet, and spake the truth; and yet when it was demanded of him, whether he was the Elias which was to come; he said, I am not Elias: From whence I conclude, that although John came in the spirit of Elias, and was a type or figure of him, and so might be called by the Lord Elias, (he calling the figure of the thing by the name of the thing figured) yet no more the Elias which was to come before the great and dreadful day of the Lord, than the Bread and the Cup of the holy Supper of the Lord, is the real Body and Blood of Jesus Christ; and yet Christ himself saith, Take, EAT, THIS IS MY BODY, which is broken for you; and yet it was but a figure of his Body, to shew forth his death, to keep us in remem­brance thereof; and also we see, that there was pictures made with Gold out of the Mercy seat, with wings to cover the Mercy seat, and they were called Cherubims, and yet were not real Cherubims, but were a figure of the Cherubims, or did only represent them: So that we may see, that the thing representing, is called by the name of the thing represented, or the figure of the thing, called by the name of the thing figured; and hence we may see (although I could say much more of things of this nature) that both Christs words, and also Johns were true; Christ calling John Elias, its to be understood John was a figure of Elias, or represented Elias, not only coming in the power and spirit of Elias, but he being a forerunner of Christ, in his first day, to perswade the Jews to obedience to Christ, as Elias is to be a forerunner of Christ in his second day; namely, the Great & Dread­ful day of the Lord, and to perswade and establish the Jews in their waiting for their King Jesus, and their obedience unto him: And secondly, Johns words are true also, where he saith, I am not Elias, (that is, he was not that Elias really or simply understood) that [Page 203] they looked for, although he was a type of him, and might by Christ be called by his name, as well as the bread which Christ brake might be called his body; or the pictures of Cherubims called Cherubims, and Christ called David; and many such like things that borrow their name from the things which they represent: and thus much briefly by way of Answer to the Objection, and the reconciliation of the words of Christ, and the words of John, which seemingly con­tradicts each other; but being understood accordingly as they were spoken they agree together; so then still it remains that Elias is to come before the GREAT AND DREADFƲL DAY of the Lord; and that it is to be Elias really so understood; I give these reasons (which before have been mentioned in general) in a short and brief method.

First, John the Baptist was not the real Elias, as I think all will confess, for he was the Son of Zacharias, and Zacharias had a com­mandement from the Lord, to call the name of his Son (not Elias but) John, Luke 1.13. But ELIAS is to come (as hath been proved) before the great and dreadful day of the Lord.

Secondly, John the Baptist was not the forerunner (simply so considered) of the great and dreadful day of the Lord, for that day that John was a forerunner of, was the day of Christs sufferings, and not the day of dread unto his enemies, so as it will be in that day that the chief Captains, and great and mighty men of the earth, shall call to the Mountains to fall upon them, and hide them from the presence of the Lamb, for the great day of his wrath is come (say they) and who can stand; but Elias is to be the forerunner of the great and dreadful day of the Lord.

Thirdly, The hearts of the Fathers shall be turned unto the Chil­dren, and the hearts of the Children to their Fathers in that day, which yet are at a distance, for Christ sake, so that the parents hate their Children, and Children shall betray their parents to death for Christs sake; although it be not denyed that John (in a measure) was a type of Elias in that thing, according to the saying of the Angel to Zacharias, Luke 1.13, 18. For all men did account John a Prophet, and he preparing the way of the Lord, all Judah and Jeru­salem came out to him, to be Baptized of him in Jordan, and yet notwithstanding afterwards were at great variance about Christ, some saying that he was a good man, and others saying nay, he hath a Devil and is mad, and after that laid violent hands on him, and crucified him; and the distance was so great that many families, [Page 204] (even Parents and their Children) have been and are at a distance a­bout him, and so will be until that day of the coming of Elias, and then the hearts of the Fathers shall (thorowly) be turned unto their Children; and the hearts of the Children unto their Fathers; and envy shall depart from Ephraim, as before said, which brings me to the fourth & last reason, to prove Elias one of the two Wit­nesses; which is,

Fourthly, Because the same judgments which was brought upon the earth by Elias when he was upon earth, shall be again brought upon the earth by the two Prophets (or witnesses) Revel. 11.6. compared with James 5.17. 1 Kinge 17.1. which bespeaks such a thing, as though Elijah should be one of those two Witnesses, if we also consider that these Witnesses must be slain, and therefore must be such as never yet have tasted of death, because it cannot be (ra­tionally) imagined that those Prophets which are so to die, are a­ny of the Prophets which are dead, and shall be raised from the dead, and then be slain again, (I speak this because some have supposed Moses to be one of these two Prophets, which in reason cannot be so; neither do I find any Scripture warranting any such thing) nei­ther do I find any where (in my most serious search of the Scrip­tures) of any extraordinary Prophets (namely such Prophets as is mentioned in, Revel. 11.) to be borne in the last dayes when this prophesie is to be accomplished; but Elijah never yet was slain but was caught up to Heaven in a whirle-wind; and so at present I shall leave this, and pass to the next thing, which is to shew my o­pinion who it is that is the other Prophet, because the Text saith, that there is to be two Prophets, or two Witnesses, which are to pro­phesie in sack-cloth; and as to the other Prophet, I shall be very brief, because I do not find any such Objection as I meet with against the fore mentioned Prophet, namely against Elias; and therefore I shall briefly shew my opinion and leave it.

Secondly, As for the other Prophet, which is to be a fellow com­panion with Elias, I understand to be John, that holy Apostle, the beloved Disciple of Jesus, which leaned upon his breast at Supper; for as Elias was a man highly in the love and favour of God, (al­though hated by men, and persecuted, and banished) even so was John dearly beloved of God, although hated, and banished from men; yet the Lord Jesus dealt with him, (by manifesting of himself to him) as God did to Elijah, when he fled from the face of Ahab and Jessibel, 1 Kings 17. and Chap. 18. but being in hast I pass many [Page 205] things which otherwise were necessary, to be spake by way of paral­lel; and come to shew the reasons why I understand John to be one of the two Witnesses spoken of, in Revelations the 11. which are these.

First, because when John writ the Gospel of Christ, (which was supposed to be thirty years after the ascention of Christ) it was then reported amongst the Disciples that John was not to die, John 21.23. and yet at that time they had the spirit of the Lord to teach them. But if it should be objected, and said, that John saith, not that Christ said he should not die, but what if I will that he tarry till I come, what is that to thee fellow thou me; (signifying Peters death.)

To which I answer and say, that it is true that Christ did not say in so many words, that John should not die, for if he had it might have begat some dislike, and murmuring amongst his Disciples, but he spake so plain that his Disciples that had the holy Spirit did so un­derstand him, and John himself who writ these things doth not contradict their opinion, but only saith, over the words that Christ had said, which is; But if I will that he tarry till I come, what is that to thee? and (indeed) their was great reason that John (who wrote these things) should be very sparing in the delivering of it, seeing Christ was sparing, and because the matter concerned him­self, that he might not gain any dislike, or hatred from any of the Disciples, because of that thing: and as touching Johns death, I say it cannot be proved that he did ever die, neither do I believe that he did till I see better reason then I yet see to prove it, and if it be an errour, it is no other thing then what was received and be­lieved of the Disciples of Christ in that day, and they no where re­proved for so believing; but because I am a speaking of Johns death, I shall shew you the opinion of some (or what they have written) as touching his death (although I would not be understood to be­lieve all what is written concerning him) Jerome saith (alledging it out of Tertullian) that in the time of Nero (though others say in the raign of Domitian) he was thrown (at Rome) into a tun of boiling oyle, and thereby he took no harm, but came forth after this tryal, purer than he went in; (and so saith Abdias) Augustine calls him a Martyr by will, and that which he writes of his end, is strangest of all (which is) that John at Ephesus, caused his grave to be made, and in the presence of divers went in alive, and being no sooner in, but there seeming he was dead, they covered him, which [Page 206] kind of rest (saith he) was rather to be termed a sleep than death, for that the earth of the grave bubleth or boileth up after the manner of a well, by reason of Johns resting therein, and breathing, a sign of his slumbering therein; as you may see, (August.) in John, Tract. 124. & also repeated by the translator in his discourse of the Apostles, and seventy Disciples in Eusebius, 533 & Eusebius Pamphilius (himself) saith, that he dyed at Ephesus, Eusebius, lib. 3. cap. 28. and indeed there is division amongst ancient writers, as touching John; but I shall leave these things and come to the second Reason; which is,

Secondly, Because the Angel told John, that he must Prophe­sie again (not preach again) before many people and nations, and tongues, and kings; which relates to the time of the Nations being gathered together against Jerusalem in the time of the Antichrist, and the ten Kings that shall give their power unto the Beast, until the word of God be fulfilled, Zech. 14.1, 2. Dan. 7.24. Revel, 17.12, 13, 14. In this time, & unto these people, or Nations, was John to Pro­phesie, Revel. 10.11.

Thirdly, John saith, There was given to ME a reed like unto a rod, and the Angel stood, saying, rise, and measure the Temple of God, and the Altar, and them that worship therein. But the Court without the Temple, leave out, and measure it not: for it is given vnto the Gentiles, and the holy City shall they tread under foot forty and two moneths. And I will give power unto my two Witnesses, and they shall Prophesie a thousand two hundred and threescore dayes clo­thed in sackcloth. Revel. 11.1, 2, 3. From whence we may see, that John had not only (as it were) a new gift of Prophesie to be given unto him, that he might Prophesie again before Nations, tongues, and Kings, and the like; but also he was the man that was to measure Je­rusalem at the time of its last building, when the holy City was to be taken by the Gentiles, and trodden under foot, as I before have pro­ved; and he is the other Prophet with Elias, which the Jews look for before the great day of the Lord, and demanded of John the Baptist if he was either of them, and he said no, and they deman­ded of him why he then Baptized, (to prepare a people for the Lord) saying, Why Baptiseth thou then, if thou be not that Christ nor Eli­as, neither that Prophet; from whence we may see, that the Jews look for Elias and another Prophet, whose name is not mentioned, and therefore he is called that Prophet, (or a Prophet) not naming him, John 1.21, 25. As the Disciple who was to tarry until Christ come, is not plainly mentioned, but called the Disciple whom Christ [Page 207] loved, who leaned upon his Breast at Supper, and the like; but we understand him to be John, because the Text saith, this is the Disci­ple that testifieth of these things, and wrote these things, and we know that his testimony is true; so then the Jews look for Elias and his companion another Prophet (even John) to be forerunners of Christ, and such are the two Prophets, which are called the two Witnesses to be, and doubtless are the same persons; for they are such as shall be slain, implying that they are such men as yet have not tasted of death; and although some suppose that Enoch or Moses shall be Elija's companion, to be one of the two Prophets, yet it is not my Judgment, for there is no reason for Moses to be one who hath tasted of Death already, neither is there any mention made of him as to such a work, and as for Enoch there is no­thing spoken of him (neither) in reference to that work, but of E­lias there is, and also of John, for he is to measure the City, and to prophesie again before Kings, and there is great reason that one of these two Prophets should be of the new Testament, a witness to Jesus, as well as Elias of the old Testament, and yet both to be of the seed of Abraham, as Elias and Iohn was; and finally, the people that the two Witnesses were to Prophesie unto, is the remnant of the Wo­mans seed which remain in Ierusalem; and the place where they pro­phesie is in Ierusalem (in the presence or) before Kings and Nati­ons, and the like, gathered together into Ierusalem, in which place the two Witnesses shall be slain when they have finished their Testi­mony, by the Beast, namely, the Antichrist; and at the end of three dayes and an half, the Spirit of life shall enter into them again, and they shall ascend into Heaven to meet the Lord and his glorious ar­my, just at the nick of time when he is ready to descend upon the Mount of Olives; and the next thing which shall immediately fall out upon the City and the people, ( viz. the wicked Gentiles, Gogg and his company) shall be the great Earth-quake, which shall slay seven thousand men; and the next, the Kingdomes of this World, shall become the Kindomes of our Lord, and his Christ; and he shall raign for ever and ever, Revel. 11.11, 12, 13, 14, 15, 16, 17. But if it should be doubted, whether the two witnesses should be slain in Ierusalem, because it is said that their dead bodies shall lie in the streets of the great City, which spiritually is called Sodom, and Egypt, where also our Lord was crucified.

Answ. It is clearly seen to be Jerusalem, because it is said, where our Lord was crucified, and it is called Sodom, because of their un­cleanness [Page 208] for as the men of Sodom gave themselves up to fornicati­on, and to follow strange flesh, even so shall it then be in Jerusa­lem, that the wicked and ungodly Gentiles ( viz. Goggs Army) shall ravish the women in the streets, Zech. 14.2. and give themselves up to uncleanness; and hence it is called Sodom: and secondly, it is called Egypt because of the slavery of the Jews, and their hardships which they suffer in that time under the Antichrist, of which there bondage, & captivity, under Pharaoh King of Egypt was a type; and so in respect of cruelty, slavery, and bondage it might fitly be called Egypt, and so it is called spiritually Sodom and Egypt, and yet it was where our Lord was crucified; if it should be supposed to be Rome, be­cause our Lord suffered under the Roman power, it is denyed upon these two reasons, the first is, because it is not the power under which our Lord was crucified, but the place where our Lord was crucifi­ed that the two Witnesses were slain: and secondly, Rome is to be de­stroyed before by the same ten Horns that are upon the Beast; & have given their power unto him, even they shall hate the Whore ( viz. Rome) and make her desolate, and burn her with fire, Revel. 17.16, 17, 18. And thus I shall leave these things to thy serious perusal, de­siring thee (courteous Reader) to inlarge it in thy meditations; for although I have been necessitated to be very brief, yet by this little which hath been said thou maist understand the scope of it more at large, because when thou readest the Prophets, they will further in­struct thee in these things, when once thou hast the knowledg of it in thy mind, (if it be but in a small measure) and thou maist see in short who the Woman is, which is to flie into the Wilderness, and what her Man-child is, and who are the remnant of her seed, & what Wilderness she is to flie into, and how long she shall abide there, and who the two Witnesses are, and of their Prophesying, and to whom, and how long, and of their being slain, and the place where: And thus desiring the Lord to inlarge thy understanding in the know­ledge of the Mysteries of Christ, and to guide thy feet into the way of peace, and to bring thee into his everlasting Kingdome, thorow Je­sus Christ, to whom be ascribed (as is due) all Power, Might, Maje­sty, Dominion, and Praise, now and for ever, Amen.

EIGHTEEN QUERIES ANSWERED. Being desired by a Letter (from a Friend and Bro­ther in London) to answer some Queries propounded there­in; I shall in a brief way give my Answer unto them, shewing my opinion concerning them.

I Shall answer thy desire in Answering of thy Queries, al­though I know, that all the Queries propounded, are not such things as thou wants satisfaction in; but I understand (as thou in a measure hath signified to me by Letter) that in some of them thou (rather) aimest at the satisfaction of some other per­son or persons; but however it be, whether thy self or others, yet I shall at all times according to the measure of the gift of God unto me, be willing to impart it unto others; that I may be a good Stew­ard of God, not hiding my Talent in a Napkin: And thus I come to the first Query; which is,

Query 1. Whether the Man of Sin, or the Antichrist, shall arise before the Children of Israel return to build their City and Temple?

Answ. The Mystery of Iniquity did work in the Apostles dayes, and also doth in our dayes, the which fits a People for that work, 2 Thes. 2.7. But it appears that he shall not be risen unto his height, or Congregated together into a Body, until the Jews are returned and have builded, although not finished their Walls, or outward Court, Zech. 38.7, 8, 17. Dan. 7.8, 23, 24, 25. Chap. 8.22, 23. Revel. 17.8, 11, 12, 13. Joel 3.1, 2, 3, 9, 10, 11, 12, 13, 14. Time [Page 210] would much fail me to open these Scriptures, and compare them to­gether with others which relates to this thing; but remember the little Horn, or the eighth is of the seventh, and to appear in the ve­ry latter dayes, at the end of the fourth Kingdome, and the fifth Kindome is the Kingdome of Christ: and thus I pass to the second; which is,

Quer. 2. Whether the Man of Sin shall be of the Assyrians?

Answ. Yea, it doth appear, that the Man of Sin shall be an Assy­rian, from these Scriptures, Isa. 10.24, 25. Chap. 14.24, 25, 26. Chap. 30.30, 31. Micah 5.5, 6. Time also would fail me to shew you how Salmonazer King of Assyria, took the ten Tribes out of Samaria in the dayes of Hosea; and of Senacharibs coming up a­gainst Judah, in the fourteenth year of the raign of Hezekiah King of Judah; and of the Angel of the Lord smiting the Camp of they As­syrians, a type of their destruction in the latter dayes, upon the Mountains of Israel: and further observe, that Ezekiel calls Gogg and his company, (which is to be understood the Man of Sin) those of the North Quarters, Ezek. 38.6. And that these are considered of and relating to Assyria, it being called the North, is clear from Zeph. 2.13. And thus I pass to the third; which is,

Quer. 3. Whether the Jews shall return and build anew that City and Temple that Titus Vespatian demolished?

Answ. That there is to be a City and Temple built, I have before proved; but thy Query lyeth in these words (as I understand) Whe­ther it be the same that Titus demolished, yea, or nay? To which I say, that it appears to be the same (that is to say, the same) both in respect of the form and place, for it is to be built upon the old Basis; and that it is to be understood the building or repairing of it demo­lished by Titus, is clear, because it is said, They shall build the old WASTES, they shall raise up the former desolations, and they shall repair the waste Cities, the desolations of MANY GENERATI­ONS, Isa. 61.4. Chap. 58.12. Jer. 30.18, 19, 20. And the Tem­ple is to be built according to the old pattern, Ezek. 40. to Chap. the last.

But if it should be objected, that this Prophesie is already fulfilled; I should desire to know when, for here is mention of the ten Tribes to have their place in this City then, as well as the two Tribes; and that was not fulfilled when Judah came out of their captivity in Ba­bylon; but this Prophesie relates to the time when Ephraim and Judah shall be one, after Israels return out of Assyria, as you may [Page 211] read in the foregoing Chapters, as chap. 36. and 37. And they shall never be divided into two Nations any more, but as yet they are.

Quer. 4. Whether shall the Jews be succoured in the time of the Man of Sins raign, by any Nation that shall be unsubdued by the An­tichrist?

Answ. Yea, Moab is appointed of the Lord to be a hiding place to Israel, and Moab shall not be subdued by the Antichrist, but shall escape him: that Moab shall escape him, read Dan. 11.41. and that Moab is appointed to be a harbour or place of safety to Israel from the spoiler; read Isa. 16.4. I could cite many Scriptures more, but I pass.

Quer. 5. Whether shall the Jews be changed at the coming of Christ and made immortal, as the believing Gentiles? or whether shall nature have more years accompanying it?

Answ. I do not find in Scripture, that any shall-be raised from the dead (at the coming of the Lord) but as have dyed in the Lord; neither do I find that any shall be changed amongst the living at that day, but such as have (before that day) believed in Christ, and waited for him; for at his coming, two shall be in one bed, the one ta­ken and the other left behind; and the Saints are to judge the twelve Tribes of Israel, not when the twelve Tribes are changed into an immortal state, but before; for I do not find that one immortal Saint shall judge (or govern) another, who himself (when so judg­ed) is immortal, Mat. 24.40. 1 Thes. 4 15, 16. Revel. 20.6, 7, 8. Luke 22.30. But if it should be Objected and said, what correspon­dency can there be between bodies mortal, and bodies immortal? I Answer and say, in what may they not correspond in their com­merce one with another? Was there not correspondency between Christ (after his resurrection) and his Disciples which were in their mortal bodies? did they not walk together and discourse? yea, did they not eat together after his resurrection? surely they had society and communion one with another, although Christ was raised from the dead, and his Disciples lived in their mortal bodies, Luke 24.38, 39, to the 48. And that nature shall have more years is clear, from the Text cited, Isa. 65.19.20. and also, Zech. 8.4. and more which might be added; but I pass saying, that I have spoke more or less to the chifest part of thy Queries already, as thou maist read at thy leisure in my Book elsewhere.

Quer. 6. Whether shall Christ give the Jews a Law to keep (in o­bedience [Page 112] to him) differing from the Law of Moses? or the new Testa­ment?

Answ. I do not find in Scripture, mention made but of two Testa­ments, one given from God by Moses as a mediatour, and the other by Christ; and as for the second or new Testament which is by Christ, the Jews did reject, and therefore it was taken from them, and they shut up under unbelief until the fulness of the Gentiles; and I do not find that the gospel administrations are to remain any longer than until the fulness of the Gentiles, which will be at the appea­rance of the Lord Jesus: and as touching the Gospel, the Jews are to be enemies unto it, and (as I before have said) I never find that the preaching of the Gospel, is the way to turn the whole house of Israel from their sins, but God hath appointed another way of con­vertion to the house of Israel, namely, the glorious appearing of Christ in the Clouds of Heaven, at which time the spirit of grace and supplication, shall be poured out upon them, when they look upon him whom they pierced; then shall they mourn and say, this is our God, we have waited for him, Zech. 12.10. Isa. 25.9. Mat. 23.38, 39 Rom. 11 26, 27, 28. Isa. 59.18, 19, 20. And as touching the two places of Scripture cited, Isa. 2.3. Mich. 4.2. to prove that the Law shall go forth of Zion, and the word of the Lord from Je­rusalem; it appears that as the Jews shall be waiting for their King in the Laws of Moses, even so those Laws shall remain with the Jews in that day, read Isa. 66.20, 21, 22, 23, 24. Zech. 14.16, 17, 18, 19, 20, 21. There is many Scriptures speaks to this purpose, but I study brevity, only giving those Scriptures which lie before me in my mind at present, and so pass to the seventh Query; which is,

Quer. 7. How it may appear that Christ shall raign in Mount-Zion in Jerusalem, and judge in the valley of Jehoshaphat.

Answ. This also I have before shewed, that although the Wine­press shall be trod without the gates at the valley of Iehoshaphat, so as blood to come out even to the horses bridle, when the Man of Sin shall go forth with fury to destroy the Jews at the Womans re­turn, and the ten Tribes with her, yet afterwards Jerusalem shall be cleansed, and Christ shall have his Seat there, as I have fully pro­ved in this Book, Dan. 11.44, 45. Ezek. 39.11, 12, 13, 14. Revel. 14.20. So then the great slaughter shall be without Jerusalem in the valley of Iehoshaphat, where he will judge or plead with the heathen with fire and the sword, yet he shall afterwards possess Jerusalem or Zion his holy Mountain, and his Throne shall be in the place where [Page 113] his Father Davids was, where he shall raign in Mount-Zion in Jeru­salem, thenceforth even for ever, Isa. 24.23. chap. 9.7. Luke 1.32, 33.

Quer. 8. Whether the new Jerusalem that shall come down from Heaven, be the place for Christ and the Saints to raign in?

Answ. The Scripture saith that they that are saved, shall walk in the light of it, and shall go no more out, and there shall in no wise enter into it that which is unclean, but such as are written in the Lambs Book of life, Revel. 21.24, 27. cap. 3.12. Isa. 36.1, 2, 3. So then that is the place for Christ, and the Saints where they shall be glorified, and there they shall remain for ever; for it is the City which Abraham looked for, whose maker and builder is the Lord, and it is Gods Tabernacle which shall be with men when he shall dwell with them.

Quer. 9. What shall be the condition of the wicked, and also of such as shall believe in Christ, and own him, in the time of Christs raign?

Answ. As for the wicked, they shall have great Judgments in this life, as I before have shewed, their eyes shall consume in their holes, and their flesh shall consume from their bones while they stand upon their feet, and afterwards have their due deserts at the time when all shall arise at the general Judgment, Zech. 14.12, 18. Revel. 20.12. And as for those that do believe and obey Christ, so as to come up to worship the King the Lord of Hosts, even such Gentiles shall have priviledges, although inferiour to the Jews, and see his glory, Isa. 60.10, 11, 12, 13, 14. chap. 61.1. chap. 66.23.

Quer. 10. Whether shall the desolation of the Heavens, spoken by Peter, be at the time of his coming to raign, or at the time when the thousand years shall be expired, at the bringing in of the general judg­ment?

Answ. It appears clearly from the Scriptures, that Jesus Christ at his first coming, to receive the Kingdome and to raign upon earth, that then he is to come in flaming fire, so as fiery streams shall issue forth from before him; and that many of the ungodly shall perish by the flame, and some by the baile, and the like; and also that he is to abide in the Heavens until the times (or years) of the restora­tion of all things, spoken by the mouth af all the holy Prophets since the World began; and yet also we find, that at the end of the thousand years, that when the ungodly (that shall spring up in the time of Christs raign) shall come up against Jerusalem by the counsel of the Devil, that then fire shall come down from God out [Page 214] of Heaven and devoure them; so that (in short) I understand that the corruptions of the Heaven and earth, shall be burnt up, or de­stroyed, or the Heavens and earth refined at Christs first coming, and yet the work to be totally finished at the end, because it is called TIMES (in the plural number) of restitution, and TIMES of refreshing, Dan. 7.10. 2 Thes. 1.7, 8. Ezek. 38.22. Isa. 66.15, 16. Acts 3.19.20, 21. 2 Pet. 3.10, 11, 12, 13, 14. Revel. 20.9.

Quer. 11. What is the new Heaven and new Earth, and how shall they become new?

Answ. The Heaven and the Earth is understood to be a new Hea­ven and a new Earth, when the imperfection and corruption is taken away; and so all things are to become new: and that the corrupti­on of both the Heavens and Earth shall be taken away, so as that the Earth shall bring forth in abundance, and the Heavens also far ex­cel their brightness which they have now; so that the light of the Moon shall be as the light of the Sun, and the Sun shall be seven de­grees better than what now she is; read my Zions Redemption and you may see it proved to be glorious in the time of Christs raign, in which time the Heavens and Earth shall be glorious, Isa. 30.24, 25, 26. cap. 65.17, 18. cap 66.22.

Quer. 12. Whether the new Heavens and new Earth and restora­tion, shall be at Christs coming to raign upon Earth?

Answ. The Heavens are to retain Christ, until the times of restora­tion, (as I before have said) so that the beginning of the work is immediately so soon as Christ comes, and so to increase and grow more stronger and excellenter, as now the Earth & the things there­in, grow older and older, and weaker and weaker, Isa. 9.7. chap. 29.19. Ezek. 36.27, 28, 29, 30.

Quer. 13. Whether or no shall Christ and the Saints raign for ever upon the Earth or not?

Answ. It appears that Christ and the Saints shall not raign for e­ver, because there is a time when the mediatour-ship shall be given up into the hands of the Father, when the Son shall be in subjection un­to him, so as to lay down his government unto him; and yet it shall be for ever in one sense, that is for ever, so long as there shall be a Nation upon earth to raign over; but as for their scituation and a­bode, I understand it shall be for ever in the new Jerusalem that com­eth down from Heaven, which is, and for ever will be the Taberna­cle of God, which then shall remain in the Land of Canaan, and so the Tabernacle of God to be with man, and he for ever dwell with [Page 215] them; for I do not find that the new Jerusalem shall be again remo­ved, 1 Cor. 15.24, 25, 26, 27, 28. Revel. 21.1, 2, 3, 4, 5, 6, 7. Chap. 3.12.

Quer. 14. If Christ and the Saints shall remain for ever (in the new Jerusalem) upon the earth, where shall the Devil and man of sin with the wicked (of the World) be punished?

Answ. It appears from the Scripture, as though that the Land of Canaan were to remain for ever as the new Heaven and new Earth, Isa 65.17, 18, 19. and that the punishment of the wicked should be without the gates or diases of the Land, even in Babylon, Caldea and Idumea, and the like, read Isa. 34.4, 5, to the 10. Ezek. 35.14, 15. Isa. 47.14. chap. 51.19. Revel. 18.2.

Quer. 15. Whether will Christ render vengeance to all the ungodly besides the perpetual torments that he will cast them into at the end of the thousand years?

Answ. It appears that there are some that shall have only their power taken from them, and their lives to be prolonged for a season, Dan. 7.12. and also although great judgments shall fall upon the wicked, yet there will a seed remain of them, which shall be reserved to be destroyed at the end of the thousand years, Isa. 14.29, 30. Revel. 20 9.

Quer. 16. Whether the punishment of the wicked be everlasting, after the sentence is past, at the general judgment?

Answ. It appears to be everlasting, although I know there be some that suppose a redemption out of Hell, from the words of Christ, Mat. 5.26. which saith, Thou shalt by no means come from thence, till thou hast paid the utmost farthing. This place intends no such thing, but is rather literally to be understood; but if by prison there spoken of, we may understand Hell; yet it will not follow there is to be a redemption out of Hell, as some suppose; for the word until, sometimes is never to be, as it is said, that Samuel came no more to see Saul until the day of his death. 1 Sam. 15.35. And he cannot then but suppose the word until, should prefix a set time, yet the Text saith, that thou shalt not come from thence, until thou hast paid the ut­most farthing; and suppose a man were cast into prison for five hun­dred pounds, and had not five hundred pence, nor in a capacity to gain while he lay in prison, if he should not come from thence till he had paid the utmost farthing, he could never come out; and such is the condition of the wicked, that as their debt is very great, even so they are in an incapacity to gain when they are in Hell, whereby to [Page 116] pay their debt, and none can pay it for them, Psal. 49.7, 8. And so if they must pay the utmost farthing it will never be paid; no, the punishment of the wicked is everlasting destruction from the pre­sence of the Lord, where the worm shall not die, nor the fire be quenched, 2 Thes. 1.8. Isa. 66, 24.

Quer 17. When can it be truly said, (according to 1 Cor. 15.22.) That in Adam all dyed; when it is plain that Enoch was translated so as not to taft of death, with Elijah, and Iohn, chap. 21.23.

Answ. Whereas the Text, 1 Cor. 15.22. saith, that as in Adam all dyed, even so in Christ shall all be made alive.

All in Scripture is often taken for the Major part, and not every individual person, for we know that many shall be changed at the coming of Christ, and be caught up to meet him, and so was Enoch changed or translated, which is all one as death; but that which is spoken by St. Paul, 1 Cor. 15.22. saying, As in Adam all dyed, even so in Christ shall all be made alive. It is to be thus understood, that so many as did die by Adams sin, was made alive by Christs obedience, and raised from the dust; finally e­very particular person must die, or be changed, for this corruptable body cannot enter into the Kingdome of God, but must first put on incorruption and immortality; and this change had Enoch: and as for Elijah and Iohn, I have before shewed what will befal them, when they have accomplished their prophesie; and thus leaving this Query, I shall pass to the next and last; which is,

Quer. 18. If Christ be the first fruits of them that sleep (that is to say, the first that is to arise from the dead) how is it then that some Saints did arise at the time of Christs suffe­rings?

Answ. Those Saints that were seen to come out of their graves and enter into the ho­ly City, was after the resur [...]ction of Christ, and not at his sufferings, Mat. 27 53. So then Christ was the first which was raised from the dead. I could have spoken somewhat more to this and other things, but time fails me; and as for the other particulars men­tioned in thy letter, I have spoken unto them in my Book as Objections, (and such oc­casions) have offered themselves, and therefore have no more at present to say unto thee, only exhorting thee to stand fast in the faith, and profession of the Gospel; for dear Brother, (as thou well knowest) the portion of the godly is to suffer tribulation for Christ (and the Gospel) sake, because thorow many tribulations we must enter into the Kingdome of God, for they that are born after the flesh, will persecute such as are born after the spirit; for so it was, and is, and will be unto the end, and it shall come to pass, that those that kill the godly, shall think that they do God service, but however, let us know that all things shall work together for good to those that love God, and that the end is a crown of life to such as are faithful unto the death, and then it will be the time that God will recompence tribulation to them that trouble his people, that it had been good for them that they had never been born, or that a milstone hanged about their neck, and they cast into the depth of the Sea, than to offend the friends of Iesus Christ finally, he that soweth in tears shall reap in joy, and he that goeth forth weeping bearing precious seed, shall doubtless return rejoycing with everlasting joy upon his head, and all sighing and sorrow shall flee away; and for their shame they shall have double, and for their confusion they shall rejoyce in their portion; for in their land double everlasting joy shall be their portion.