A Complete History and Mystery of the Old and New Testament

The Supplement after the last of Acts 28. CHAP. XXIX. A Scripture account of Paul, while at Rome, &c.

WHERE Luke the Evangelist, though' guided by the good Spirit of God, yet thought it his duty to desist from giving any farther account of the History of the Apostles Lives and Acts, and more especially of the Apostle Paul 's, with whom he was a constant companion in Rome; There must I begin this my Supplement.

N.B. Wherein, because Ecclesiastical History (having only an human Testimony) is found both various and uncertain about the lives and deaths of the Apostles; therefore I shall not dare to confine my following Discourse unto what is Recorded by Nicephorus, Eusebius and others, from whose Conjectural Relations nothing can be positively and with undeniable evidence asserted. N.B. Now that the Sequel and Supplement of this Apostolical History may be as Harmonious, Homogeneal, and Symbolizing with the former foregoing twenty eight Chapters, as the matter may admit, I have thought of this Expedient, to bottom my Assertions still upon such Historical Hints as are found scattered here and there in the Sacred Scriptures; namely, in the Canonical Epistles of the Divinely Inspired Apostles themselves, which they wrote upon several occasions as they were guided by the Holy Ghost to give an infallible Account. N. B. Hitherto we have had lent us by the Lord a Divine Clew of Thread to lead us through this vast Labyrinth of writing the History of the Apostles Lives so far as Luke (who wrote their Acts, so called) hath led us, which Book of the Acts might as well be called [The Wonders of the Apostles] considering what Wonders it containeth, not only such Wonders as were wrought by the Apostles, but also for them, to deliver, preserve and encourage them in their prodigious Apostolical Work: Insomuch as all the Attempts both of the Tempter himself (the Red Dragon ) and of all his many and mighty Tools (which he employed) for silencing the Apostles, and for stopping the progress of Christianity (which was everywhere spoken against, Acts 28 22.) were confoundingly disappointed. N.B. We may well therefore call that History of the Apostles (not only the Acts, a name wherewith that holy Penman Luke & the Apostles themselves modestly contented themselves, but also) the Wonder of Wonders, wherein the Truth and Power of God did so wonderfully appear, that the Gospel should be so irresistibly propagated by them, when all men generally, both Jews and Gentiles, in all Places, and of all Ranks, both Princes and Peasants opposed it: So that the Doctrine of Christianity (which the Apostles taught) had the multitude, the Powers and Authority, the Wisdom of the whole World, yea, and if all the seeming Sanctity that then was in the World, to wit, among the Jews, all these everywhere were against it▪ Christ was a Sign spoken against (as was foretold of him, Luke 2.34.) in all places by all people. N.B. Now what could rationally be expected in such a desperate case and concern which the Apostles undertook and entered upon, but that every natural man would at the least suspect that which all the World so generally condemned. Notwithstanding all this universal opposition, yet did the Gospel prevail, and run through the World like a Sun-beam; yea and did so much, so universally, and so constantly flourish in despite of both Angry Men, and of Inraged Devils, that indeed this became by the mighty Power of God, no less than a wonder of Wonders. N.B. Now, waving Ecclesiastical History, let us still stick to the Sacred Scriptures, so far as they give light to this Apostolical History. Re-assuming the passages of Providence that attended Paul after his coming to Rome.

The first Remark farther concerning Paul is; His writing several Epistles during his Imprisonment at Rome to several Churches and Persons. Luke (who accompanied Paul to Rome (as appeareth by his phrase [We] all along, Acts 27. and more expressly in Acts 28. [ And when we came to Rome] verse 16, &c.) gives no farther account of him, but only of his lying a Prisoner there for two whole years; and Preaching, &c. Acts 28.30, 31. N.B. As it cannot be supposed that Paul spent all this two whole years time in his Preaching work (for this would have wearied hath himself and his Auditors) but that there must be a due Interval betwixt one exercise and another (not so much for his private Preparations in his Study, because he had an extraordinary Apostolical gift, &c. ) So nor may it be imagined that such an Indefatigable, Labourer in God's Vineyard could carelessly omit the Improvement of his [Horae succisivae] or spare hours in this two whole years time, and therefore 'tis no more than rational to affirm, that during this his long Confinement, he wrote sundry Epistles, &c. as above. But beside the rationality hereof, some Scripture-Light may confirm it.

Note. As 1. His Epistle to the Galatians he wrote from Rome; this is rendered the more probable, (1.) From the Postscript of that Epistle [unto the Galatians written from Rome ] though' this be no part of the Canonical Scripture (for in other Postscripts to some other Epistles there are manifest mistakes) yet the most Learned do concur that this Postscript is Historically true; and that not only because the Greek, Syriac, Ardbick, and divers other Translations do generally date it from Rome (though' Beza date it from Antioch, and Erasmus from Ephesus, both upon conjectures only) but also because of Paul 's own expression in that Epistle [Let no man trouble me (about the marks of Circumcision) for I bear in my body the marks of the Lord Jesus] Gal. 6.17. where he calls his suffering Imprisonment for the Testimony of Christ and his Gospel, the marks or brands wherewith the World stigmatized him, which were not his Burdens, but his Trophies, boasting better of them than the false Apostles could of their Circumcision: Here's some Scripture-Light, &c.

The second Scriptural Hint that gives light to this Assertion, is, that the Apostasy of the Churches which the Apostle taketh to tax sharply in this Epistle to the Galatians, telling them that they were bewitched, Gal. 3.1, &c.) must be about this time, for 'tis said [when Paul had spent some time in Antioch, he went over all the Country of Galatia (formerly called Gallo-Greece ) strengthening the Disciples] Acts 18.23. This was about two years after he was forbidden to Preach there, Acts 16.16. but now he had liberty to plant the Gospel there. Now there must be a due time allowed for the Enemy to sow his Tares, by those Judaizing false Teachers, who had corrupted the Doctrine of Christ in their pressing the necessity of Circumcision, and Preaching Justification by the Works of the Law, &c. This being the occasion of Paul 's writing, &c. casteth it probably upon this time.

Note 2. At this time also Paul wrote from Rome his second Epistle to Timothy, wherein he intimates that Epidemical Apostasy of the Churches afore-mentioned, which he calls a spreading Gangreen or Canker, 2 Tim. 2.17. Paul was then a Prisoner at Rome, 2 Tim. 1.8. So he wisheth Timothy not to be ashamed of his Bonds, but come to him (with supplies) from Ephesus before Winter, 2 Tim. 4.9. Paul tells him how all those of Asia had deserted him, 2 Tim. 1.15. and 4.16. which could not but perplex the good Apostle when all his Friends forsook him in that eminent peril (but of this more afterward in his Trial;) therefore he tells Timothy, he had the more need of his company: This was at Rome, 2 Tim. 1.17.

Note 3. And then he wrote that Epistle to the Ephesians, for he was a Prisoner when he wrote it, Ephes. 3.1. and that for the Gentiles, because the Jews hated him for being the Apostle of the Gentiles, and for his equalling them with the Jews in all Privileges of the Gospel, therefore they ran him into a Prison at Rome; and the same Tychicus, who was the bearer of that Epistle to Timothy, 2 Tim. 4.12. was the bearer of this Epistle to the Ephesians, Eph. 6.21. to confirm them in the Mysteries of Christ.

Note 4. And he wrote then that Epistle to the Philippians in his own name, and of Timothy 's also, who was now come to him (in his second year of Imprisonment) according to his abovesaid Appointment. This Church had sent Epaphroditus to visit Paul a Prisoner with a Present, Phil. 1.1, 7, 13, &c. This Messenger falls sick in Rome, his Sickness was Paul 's Sadness, but his Recovery was as great a Joy to him, Phil. 2.25, 26, 27. and he returning to Philippi, he brought this Epistle both to confirm and comfort them in the Faith.

Note 5. And then he wrote that to the Colossians, who had likewise sent Epaphras with a Present to him, Col. 1.7, 8. whom he commends in this Epistle, Col. 4.12. from himself and Timothy (still with him) verse 1. Col. 1. for the Rooting up those weeds, such as the Mediation of Angels, Jewish Superstitions, &c. and for confirming them, &c. This was sent by Tychicus and Onesimus, Col. 4.7, 8, 9. Mark was now with Paul, v. 10.

Note 6. By the same Messenger was that to Philemon sent also; for he was a Colossian, Philem verse 2. compared with Col. 4.9, 17. Paul was Aged and a Prisoner when he wrote that Epistle, verse 9, 10. Paul useth pregnant Oratory here to Reconcile the Master to the Servant. The five first years of Nero had Moderation. Paul abides long a Prisoner, and visits with Letters when he could not in Person.

The second Remark concerning the Apostle Paul is, the Trial he underwent at Rome, when he appealed to Caesar.

Note 7. This brings in the last Epistle which Paul wrote, namely, that to the Hebrews, whereof that he was the Author, all the most solid Writers do universally concur, because it (1.) Expresseth his being in Bonds, Heb. 10.34. and 13.19. with Col. 4.18. (2.) His well-known Companion Timothy, Heb. 13.23. with Col. 1.1, &c. (3.) The Author of it was in Italy when he wrote and sent it, Heb. 13.24. (4.) Peter calls it Paul's Epistle, 2 Pet. 3.15, 16. wherein Paul confirms what Peter taught, as Heb 6.2. and 10.26, 27, &c. And (5.) It hath the Signal by which he declared all his Epistles are to be known, Heb. 13.25. And (6.) It bears a clear Harmony with the rest of his Epistles; N.B. Yet doth he not prefix his Name, seeing the prejudice which the Jews had against him might hinder its Reading or Reception; nor doth he style them (that he wrote to) Jews, but Hebrews, a more acceptable name, as descending from Heber by Abraham, Gen. 14.13. and a name used, Acts 6.2. for Jews. N.B. As to Paul 's Trial before Nero, that Monster of Mankind (who Ripped up his own Mother Agrippina 's Belly, that he might behold where he lay in her Womb after his Conception.) This Epistle to the Hebrews gives us (at least) an account of the happy Issue thereof in those words [ Know ye, that our Brother Timothy is set at liberty, with whom, if he come shortly, I will see you ] Heb. 13.23. N.B. As this passage doth plainly discover that the Postscript of this Epistle is supposititious; for had this Epistle been sent by Timothy as the Postscript saith) it was altogether superfluous to tell them that he was set at liberty. So on theother hand, these words do intimate the time of Paul 's writing this Epistle most likely after his appearing (by virtue of his appeal to Caesar ) before the Emperor Nero at Rome, and a little before the first of the ten primitive bloody persecutions, seeing he in that Epistle tells the Hebrews that [they had not yet resisted unto blood] Heb. 12.4. which soon followed, though' they had suffered much before, Heb. 10.32, 33, 34. N.B. Beside taking the word [ 〈 in non-Latin alphabet 〉 ] as it relateth to restrain, then it imports that Timothy had been a prisoner (suposed for his familiarity with Paul, as Epaphras and others we • e upon the same account) but now was set at Liberty, and so was Paul also, who was ready to come along with him, when he should come to them, which presupposeth that Paul had then made his appearance before Nero-Caesar, and was acquitted: N.B. But besides this passage in the Epistle to the Hebrews, there be other Scriptures that give us a fuller account hereof: As, 1. That in the 2 Tim. 4.16. [At my first Answer no man stood with me, but all men forsook me, I pray God that it may not be laid to their charge] and therefore he orders Timothy to hasten his coming to him, v. 21. looking on him as a fast Friend when all others failed. From this may be observed:

(1st.) That though' the phrase [At my first answer,] seems to imply that Paul made more Apologies than one, and so made more appearances than this (as the Postscript understands it; making also Timothy a Non-Resident Bishop) yet it only intimates that at the very first pinch and appearance of danger. All the Christians there (that should have been his assistants) started from him, and left him to plead for himself, among whom was Demas, verse 10.2 Tim. 4. who sculked away to Thessalonica out of the reach of Rome, when he saw this Trial of Paul to be of a very doubtful issue.

(2ly.) Observe, It is not sufficient for us to maintain the truth ourselves, but we ought to assist such as stand up for the truth, and not shrink from them when they are in trouble for it, and need our assistance: Thus all Paul 's Friends sinned in shrinking from him through weakness and human frailty, therefore he begs of God, that he would grant them a remission of that Sin.

(3dly.) It was a very sad Circumstance in Paul 's sufferings, that, when he had appealed to Nero himself, and when Nero himself in the Court of Rome heard his cause and defense, none of the Church that was at Rome, nor any of those that were of his own Retinue durst own him (through a fright) or stand by him in so signal an encounter, and in so eminent Danger: where his very Christianity was Crime enough, for which to be executed: And Paul himself did read his own death near, even in Nero 's Temper, v. 6.2 Tim. 4.

(4thly.) Tho' men failed Paul, yet God failed him not, but stood by him, 2 Tim 4. verse 17. and made him able to plead his own cause so powerfully that he was delivered out of the Lion's mouth, namely, from Nero, so called (as Tyrants and persecutors of the Church have frequently in Scripture that name of Lions put upon them, Ezek. 19.2. Psal. 35.17. and 91.13. Pro. 28.15. and Jerem. 2.15, 47.) N.B. God is never so sweet and so seasonable to his Saints as in the day of their deepest distress God loves to help those that are forsaken of their helps and hopes.

N.B. The next Scripture that giveth light herein, is, those passages in that, Epistle to the Philippians Ph. 2.21. where, at this time of his imprisonment, also he complains, that [all seek their own and not the things of Jesus Christ] just like [ all forsaking him, &c. 2 Tim. 4. verse 16.] then he goes on, verse 23. [ Hoping to send Timothy presently to them, so soon as I shall see how it will go with me ] He could not as yet spare him to accompany Epaphroditus, until he came to a certainty, what would be the Issue of his present imprisonment, telling them withal, that he had sat down & counted the cost of Godliness, and cast it up thus, that he had made up a total Resignation of his own will into the holy will of God (according to Acts 21.13, 14.) comforting himself and them with those few Considerations. As,

(1.) That hitherto his confinement had fallen out for the furtherance of the Gospel, &c Phil. 1.12, 13, 14. Tho' the Devil designed it for the hindrance thereof, yet through the over-ruling providence of God so ordering it, he had Liberty two whole years, and opportunity of Teaching the things of Christ, whereby his Chains of Iron became a greater honor to him, than were those Chains of Gold, which King Agrippa, the Emperor Nero, or any of his Judges wore with so much Ambition, therefore would he not have them discouraged, but comforted, as the Corinthians were, 2 Cor. 1.5, 6, 7. Acts 5.41. James 2.2. It was matter of Joy to him, that all Nero 's Court began to ring of his sufferings, seeing their inquiry after the Cause thereof gave occasion to impart some Notions of Christ to them whereby some of them, were Converted, Phil. 4.22.

(2.) He lets them know that, supposing the worst, though his imprisonment should determine in his death, and that he should then be offered up a Sacrifice, yet as this would be his own advantage, so it could be no dis-service to their faith, Phil. 1.21. and 2.17.18. if it should be thus sealed with his blood.

(3.) Yet was he persuaded (either by a Prophetick Spirit, in a Revelation, or by the Sanctifying Spirit, strengthening his Faith) that as his prison had been his Ark of safety for two whole years, so now, that he should be delivered out of the mouth of the Lion and restored to them, to confirm their Faith farther with his personal presence, writing thus to them [And having this confidence that my still abiding in the flesh is more needful for you; I know that I shall abide and continue with you all for your furtherance and joy of Faith.] Phil. 1.24, 25. and again [I trust in the Lord, that I also myself shall come shortly] Phil, 2.24. designing to follow Timothy to them.

Another Scripture which gives light, that Paul weathered out this point, and was restored to his Liberty in despite of the Lion, after so long imprisonment, is, Philemon verse 22. [but withal prepare me a Lodging, for I trust that through your prayers I shall be given to you.] This accords with Phil. 1.25. and 2.24. Paul had long longed to visit the Christians at Rome, and had prayed for a prosperous Journey thither, but had been long hindered, Rom. 1.10, 11, 12, 13. and 15.22, 23. yet was he brought to Rome by such a way as he little dreamed of. Little thought Paul, that when he was bound at Jerusulem and posted from one prison to another, that God was now sending him to Rome, his longing for it might be one cause of Paul's making his appeal to Rome, Acts 25.10, 11.12, N.B. Now God sent him, and very safe, with a great Convoy to Cesarea, and from thence with a great convoy (God's own protection) notwithstanding both the Shipwrack and the Viper, as safe to Rome: N.B. God goes oft another way to work for granting our desires, and for doing us good, than we could imagine. Paul lies prisoner at Rome two years, at the end of that term, he is set at liberty, bespeaking his Lodgings for him at Coloss where Philemon was a Minister (called Paul 's fellow-laborer, whose wife was Apphia named before Archippus another Minister, Col. 4.17.) whose house must be now Paul 's Lodgings, Philemon, verse 1.22. Thus have we a full account of Paul 's confidence, that through the Church's prayers for him (both at Philippi, and Coloss ) he should have again his freedom to come amongst them, and therefore provides to remove his old Lodgings from Rome as a prisoner, unto those Cities of Greece as a free man again, which most probably he did: N.B. So that if we trace Paul 's hopes and intentions (as they are expressed in Scripture) we shall find him purposing to go to Philippi first, Phil. 2.23, 24. Nay, yet farther to Coloss, Philemon, verse 22. but still farther than both even into Judea (from whence he was sent prisoner to Rome ) Heb. 13.23. Telling those Believing Jews of Judea (which was the seat of the Circumcision, and the proper center of the whole circumference of those dispersed to whom James, John and Jude wrote their general Epistles, &c. ) that so soon as Timothy was set at Liberty, and was come to him, they would both come together into those parts to visit them: we are not told how long Timothy staid from Paul, or where Paul was when they met together. N.B. Paul mentions an intention he had of taking a Journey into Spain, Rom. 15.24, 28. But this intent being long ago, and he being hindered hitherto, either by the Evil Spirit, as 1 Thess. 2.18. or by the Holy Spirit otherwise disposing of him, as Acts 19. v. 6, 7. or by other intervenient yet important occasions, as Rom. 15.22, 23. or by his own infirmities through scourges, &c. or by the urgent entreaties of others, as Acts 10.48, and 16.15. and 28.14. N.B. But now he found some urgent causes of steering his course another way, for the Apostasy he heard of in the eastern Churches plainly declared to him, that there was more need for him to hasten thither than to go westward: So that though' this Journey into Spain was really intended, yet is it generally concluded, that he was prevented of it: Man's way is not in himself, Jer. 10.23. but is overruled by God, Prov. 16 9. However 'tis conjectured that Paul, after this rele • se, left Rome and preached in Italy till Timothy came to him: What became of this Apostle or Timothy the Scripture gives no farther light after this that he was restored to the Churches (which he had planted) for some years, but an attempting to trace him farther (without Scripture light) is the way to lose ourselves.

A Scripture Account next of James, Peter, Jude and John, after the last account of Paul. CHAP. XXX. First of James and then of the rest.

THIS Chapter containeth the Lives of the other Apostles, so far as the light of the sacred Scriptures doth lead us, waving all other narratives from more uncertain and fallible hands (the most of which may be marked for monkish evaporations, and the frothy exuberancy of wanton brains, &c. ) And sticking still as close as we can to the infallible guidance and conduct of the word of God wherein we have yet some farther account of four Apostles, namely, James, Peter, Jude, and John, in their Apostolical Books. N.B. The first is James, who wrote the Epistle of that name: Not he that was the Son of Zebedee, Matth. 10.2. who was slain not long after Christ's Ascension by Herod in Jerusalem, probably long before any of the Apostles began to write any of their Epistles, Acts 12.1, 2. But he who was the Son of Alpheus, Matth. 10.3. Call'd James the less, Mark 15.40. And the Lord 's Brother, Gal. 1.19. (As being of Kin to his Family) and reckoned with Peter and John as a principal Pillar, Gal. 2.9. Who succeeded his martyred name-sake ( James the Son of Zebedee that Thundering Brother of John,) In his Apostleship at Jerusalem. N.B. And sat President of the Council there, Acts 15. And concluded it there (not withstanding the presence of Peter ) which had been no better than an usurpation, had the supremacy been solely belonging to Peter as the Romanists affirm. N.B. This James was the Residentiary Apostle at Jerusalem for many years, and wrote his Catholic Epistle but a little before his own Death, and when the Destruction of Jerusalem and of the Jews drew nigh, as appeareth by those two Expressions he useth in that Epistle, to wit, [the coming of the Lord draweth nigh, and behold the Judge standeth before the door,] James 5.8, 9. Wherein be intimateth, that the vengeance of God upon that City and People (for killing Christ, &c. Which is foretold by our Savior at large, Matth. 24.) did now approach very near. N.B. As this Apostle, being the Minister of the circumcision in Judea, could not but be mostly looked upon with a malicious eye, by the bloody persecutors of the Gospel there, so he could not but observe with his own eye, how those presaging signs (predicted by Christ, Matth. 24.) grew on apace: He lived to see false Prophets arising, iniquity abounding, love waxing cold, a betraying and undoing one another, &c. All fore-runners and forewarders of that approaching Destruction, from whence he could not but certainly conclude that the Judge was at the door, and that particular Judgment day, wherein Christ would render vengeance on, and avenge the quarrel of Innocent sufferers, upon Tyrannical persecutors. The whole Jewish Nation being now got to the very height of Rage against the Gospel and the Believers of it to the very depths of suffering for it, therefore doth he properly direct his Epistle to all the twelve Tribes scattered abroad (as the Lord had threatened them, Deu. 28. verse 64.) Wherein he comforts the persecuted, Chap. 1, &c. But denounceth a direful doom against the persecutors, Chap. 4. and 5. His insisting upon that point of professors animating their faith by their works, makes it more than probable that this Epistle was wrote after these Epistles of Paul were written, wherein the Doctrine of free grace is so strenuously asserted; James observing how that wholesome and comfortable Doctrine concerning free Justification, by faith without works was at that time perverted, by a licentious and sensual sort of Professors (rather Libertines than Christians) makes his remedy suitable to their malady. And chiefly endeavors to reform manners correcting the extravagancy of those loose coats. Thus they that would make straight a crooked stick do bend it the contrary way to its own crookedness; And thus (as Augustine says) this Apostle did, seeing some turning the grace God (which Paul had preached) into wantonness: He presses the point of works thus far as to justify their faith by their works or their faith could never justify their persons, and that their Religion was vain, if their practice contradicted their profession. N.B. Paul wrote to a people many times of a Pharisaical temper, who, of themselves lay too much stress upon good works, and therefore might he (in the wisdom of God given him) look upon it as superfluous to press Pharisees to a necessity of good works: but James wrote to such as were loose professors (who relied too much upon a bare Historical faith which is found in Devils. James 2.19.) And who neglected the fruits of a saving lively faith to bring them forth, but turned the Doctrine of Grace into an occasion of Licentiousness. Therefore doth he so sharply tax that notorious abuse, and insists more fully on matters of practice; the Doctrine of Faith having been so largely enlarged upon by other hands: N. B. Eusebius (out of Egesippus ) Relateth how this Apostle James suffered Martyrdom at Jerusalem by the then outrageous Jews, who threw him down from the top of his Pulpit (some say from the pinnacle of the Temple) and then knocked him on the head with a Fuller's Club (as Abet was by Cain 's) in the ninth year of Nero. The destructive wars of the Jews happening in his twelfth, Joseph. de boll. Lib. 2. Cap. 25. And his Antiqu. Lib. 20. Cap. 8.

The second Apostle next to James in order of Time to be discoursed of, in this Supplement of the Lives of the Apostles, so far as Scripture-Light still leads us, is Peter, who is likewise named after this James the less (last mentioned in this Relation) Gal. 2.9. which order of placing these two Apostles doth spoil the Papists Argument for Peter 's Primacy. Concerning Peter the Scripture mentioneth little of his Motions and Actions after his Deliverance from Prison by the Angel, who somewhere absconded till the Angel had also destroyed Herod who had imprisoned him, Acts 12, &c. Then he appeaned at the Council held at Jerusalem, Acts 15, &c. After that no more is mentioned of him in the Book of the Acts of the Apostles: Yet mention is made of his Motion from Jerusalem to Antioch after this, Gal. 2.11, &c. where Paul withstood him to the face, because he was to be blamed, &c. N. B. That this happened after the Council at Jerusalem, is apparent from the place and time of this Contest; for (1.) The Place was Antioch: And (2.) The Time was while Barnabas was with Paul; now Paul and Barnabas came from Jerusalem to Antioch with the Decrees of that Council, and at Antioch Barnabas parted from Paul (as hath been related in Acts chap. 15.) after which parting we never read of their being together anymore; while Paul and Barnabas were together at Antioch, Peter came thither; N.B. From whom Paul was so far off, like one taking Instructions from him, as from a Superior, that he withstood him to his face, which would have been unmannerly, had Peter been the supreme Apostle, and had Paul given no better place to his President and his Better; as holy Bradford phraseth it. Paul reproves Peter, and that publicly, for his dissimulation, and halting betwixt two Opinions (as Elijah had reproved the Seed of Halting Jacob, Gen. 32.31. 1 Kings 18.21.) for before the Jews (who were Christians, yet zealous for the Ceremonial Law, Acts 21.20.) came from James at Jerusalem to Antioch, Peter had freely conversed with the Gentile-Christians at Antioch, and had eaten of such meats with them as were prohibited by the Law of Moses; but after those Zealots came, Peter withdrew from Communion of that Gentile-Church, out of fear of displeasing those zealous Jews by the lawful use of his Christian Liberty, lest they should upon their return to Jerusalem raise up the Rage of the Jews against him by their Reports. N.B. When Paul saw how Peter made not straight paths to his feet, lest that which was lame be turned out of the way (as Paul saith, Heb. 12.13.) not walking with a Right foot, Gal. 2.14. but giving a great scandal to the Gentiles, and no small blow to Paul 's Preaching (who had taught the Abolishment of Ceremonies, and freedom from the Mosaical Yoke) by his warping from that plainness and simplicity which the Gospel required, Paul rebuked Peter before them all, &c.

The Remarks upon this History are these; First, That the Scriptures ought to be searched (according to Christ's command, John 5.39.) that the Sacred Stories concerning Christ's Apostles may be gathered up and Recorded together, so far as the most wise God was pleased to Reveal them. What is not Recorded in one place, may be found out in another, by comparing one place of Scripture with another, as the word [ 〈 in non-Latin alphabet 〉 ] ( Acts 9.22.) signifies, a Metaphor borrowed from Builders, who Erecting their Fabrics, do sit one piece or part of their work to another, and then bring them and join them together, finding each part then perfectly agreeing with the other, &c. Thus Paul did prove there that Jesus was the Christ, by quoting the Promises and Prophecies of the Old Testament, and comparing them with God's Performances in the New, &c. And thus must we supply out of the Epistles what Luke hath not related in his Acts of the Apostles.

The second Remark is; That the sins of Teachers, are the Teachers of sins. Great men's faults go as seldom unaccompanied, as do their persons. The dangerous consequence of the miscarriages of men eminent in the Church (as well as in the State) is evident here in Peter 's Prevarication, which had many Aggravations, for not only those Christians who were Members of the Church at Antioch (being Native Jews ) followed Peter 's Pattern, but also Barnabas ( Paul 's Felow-laborer, and Joynt-Commissioner with him to bring the Decrees of the Apostolical Council about that very case of NonCompliance with Legal Ceremonies ) joined with Peter in the same Hypocrisy (as the Original word is) Gal. 2.13. What need then have we to prove all things? 1 Thes. 5. v. 21. seeing good men, yea, great men may seduce us: And how cautelous ought those that are good and great to walk uprightly, lest by their warpings (which are of the worst sort) they become seducers of others.

The third Remark is; The plaster ought to be so broad as is the wound. Peter had prevaricated publicly before them all, and therefore is Paul 's Reproof of Peter 's Offence accordingly; according to what Paul taught Timothy, 1 Tim. 5.20. The salve must be as wide as the sore. Peter here feared not Danger so much as Offence, and herein he had not done amiss, but that in avoiding a lesser scandal, he falleth into a far greater; and Peter 's practice proved a compulsion to make others, yea eminent Professors, to comply with it. The company we keep do in some kind compel us to do as they do; and because what Peter did, was not done privately, so as to offend some private person only, but it was done openly, whereby the Church of Antioch was offended. N.B. Therefore Paul reproves him openly, though' Baronius be as bitter against Paul for so doing, as ever Paul was against Peter for this foul fault: And Bellarmine shifts this off, saying, that it was not Peter but Cephas, who was one of the Seventy Disciples. Whether Peter made his next Motion from Antioch, the Sacred Writ mentioneth not: Yet have we upon Divine Record two Epistles writ by Peter, which do indeed give us further light concerning Peter's Life and Actions after his being (as aforesaid) at Antioch, as appeareth by these Remarks.

The first is; The place where Peter was when he wrote these Epistles: His first Epistle Chap. 5.13. Gives us an intimation that he was in Babylon of Chaldea. N.B. When Cyrus made proclamation of leave to the Jews (after their 70 years Captivity) to return into their own Land, multitudes of them found themselves so well seated and accommodated in Babylonia, and in continuance of time they were so naturalized to the Country of the Chaldeans, that they refused to Remove their habitations, but fixed their stakes and standing there, so in success of time they grew into a great nation, and a distinct people, insomuch as they had a prince of the Captivity (as they called him) of their own blood over them there.

Now when those three Ministers of the Circumcision ( Peter, James and John ) divided their Apostolical employ by lot (as Paul was the Minister of the Uncircumcision ) Peter 's Lot fell to be in Babylonia amongst those numerous Jews in their now Voluntary Captivity, and from Babylon itself (the Center of that Country and where he had gathered a Church) doth he send his first Epistle: N.B. The Romanists fondly fancy this Babylon ( Peter mentions here) to be Rome, as Rev. 17. that they may prove Peter's Episcopal Chair to be there, alleging, that Peter called Rome so, because he would not have it known where he was. Oh! how uncomely was such Timerousness (who had been so bold before) in this their Prince of the Apostles, and the pretended Head of their Church. But though' this Far-fetched Fancy be granted to them (who rather than not find Peter 's Primacy, will go to Hell to seek it) yet therein do they grant us that their Rome is that Mystical Babylon in the Revelation, against which so many dreadful Plagues are denounced there.

The second Remark concerns the Persons to whom Peter wrote, who were called the Strangers of the Dispersion; such as were scattered throughout Pontus, Galatia, Cappadocia, Asia and Bythinia, 1 Pet. 1.1. The naming of all which places giveth some probable ground that Peter had at some time before Preached the Gospel there, and therefore wrote to the Dispersed Believers his two general Epistles for their better confirmation in the Faith; and not to the Jews only, but to the Gentiles also that had embraced Christianity. As Paul (the Apostle of the Gentiles ) wrote principally to those of the Uncircumcision, at Rome, Corinth, Ephesus, &c. yet he excludeth not those of the Circumcision that believed among them: So Peter included the Gentile-Christians, though' primarily he wrote to the Jews, seeing both were joined in one Faith and Worship.

The third Remark is concerning the Time when Peter wrote his Epistles; whereof indeed we have no certainty in Scripture; so the precise point of Time cannot be positively asserted: But we have (saith Dr. Lightfoot ) some Chronical Hints in some passages of the first Epistle, which render a fair probability that it was written about the year of our Lord 65. and the 11th of Nero 's Reign, which was a Center betwixt two Critical Years, the Year before the beginning of the persecution of the Christians at Rome, and the Year after the beginning of the desolating Wars in Judea. N.B. Beside the Apostle's general Exhortation of the Elect (alluding to his Lord's words) [They shall deceive, if it were possible, the very Elect] Matth. 24.24.) to exercise patience under those miseries already felt, and worse feared. There be particular passages (as [The End of all things is at hand] 1 Pet. 4.7. [The fiery Trial ] verse 12. and [The time is come that Judgment must begin at the house of God ] verse 17, &c.) which seem to point out this very time that Christ foretold, Matth. 24.7, 8, 9, &c. and Luke 21.12, &c. wherein the desolating Wars of the Jews happened (which was but the beginning of Sorrows ) and Nation Rose up against Nation, &c. and then shall they deliver you up and kill you, &c. All which was commented upon, and accomplished, when Nero set Rome on fire, and burnt down Ten of the Fourteen great Wards of the City, but he at that time killed the Christians for his own Crime, as if they had been the Incendiaries, and had burnt the City; and may it not be said How escaped Peter, if he now sat Bishop at Rome, as the Romanists do affirm? surely he must go to the Pot with those whom Paul saluted, Rom. 16. Yet he forgot Peter in those Salutations: Whereas Paul himself (with Luke and Timothy ) were packed away (as is aforesaid) before this Storm did fall, not only upon Rome and Italy, but upon many parts of the Empire, &c. N.B. And now Judgment began upon the Jews (among these fiery Trials) who always helped forward the Persecution of the Gospel; but now such a mad Frenzy falls upon them, that they cast off the Roman Yoke, whereby they incensed the Romans to destroy them: Then was the Abomination of Desolation set up in the Temple, Matth. 24.15. N.B. Then God gave his People this Sign [ When ye see Jerusalem compassed about with Armies ] (which was done by Cestius Gallus a little before that fatal and final Siege of Titus Vespasian ) Luke 21.20 then were the Christians to flee into the Mountains, and to take the best course for their own safety, verse 21, &c. and Matth. 24.16, 17, 18. Then their Desolation was nigh, and such Tribulation (which is called Affliction itself, Mark 13.19.) came so great upon the Jews in Judea (such as never had been, nor shall be, Matth. 24.21.) that the heart of Man can hardly hear the History without Tears, as Josephus relateth it. Yet the Lord provided a [Pella] for his own People, a City beyond Jordan, which was their Sanctuary and City of Refuge, as Zoar was for Lot for a time, till it proved too hot to hold him, which made him flee to the Mountains also as Judea proved too hot to hold the Jews ) until the Indignation was overpast; as Euseb. Eccles. Hist. lib. 3. cap 5. tells us. Peter being now in Babylon of Chaldea had Intelligence, what great miseries had befallen the Jews in Judea (which was but the beginning of Sorrows, as he had heard his Lord say. He thereupon concludes, that the Desolation of the Jewish Nation drew nigh, and likewise his own Martyrdom, therefore doth he improve his little time (he had now to live) in writing his second Epistle, wherein he first telleth them [I know that I must shortly put off this Tabernacle, as our Lord hath shown me.] 2 Pet. 1.14. which he knew would come to pass before the Destruction of Jerusalem; for Christ had told him, that he might not live to see the Lord's coming to judge Jerusalem for all her Iniquities, which John should live to see done, John 21.18, 19, 20 21, 22, 23. (which shall be spoke to by and by) and in this Epistle also, he describes Jerusalem's Destruction in the same Terms as his Lord had done, Matth. 24. and as the Scripture doth the Ruin of that Cursed people, and their City in other places, namely Deut. 32.22, 23, 24. and Jer. 4.23. &c. Using the same expressions [as the Heavens passing away with a noise; the Elements melting with heat; the Earth burnt up, &c. 2 Pet. 3. v. 10, 11.] Such as the Destruction of the whole World is usually expressed by in other Scriptures to alarm the secure, &c.

The fourth Remark is; the manner of Peter 's death, whereof we have some Scripture-light, and of him only of all the Apostles. As Peter 's second Epistle leaves us some light concerning the time of his death (as well as of writing that Epistle, to wit, a little before his death, as is above said) which he saith, was to be very shortly, yet must that phrase of his [ as our Lord Jesus Christ hath shown me, 2 Pet. 1.14.] borrow some light from, John 21.18, 19, &c. to make the manner of his death the more manifest, where Christ tells Peter that he should die a violent kind of death [wherein another shall manacle and pinion thee, carry thee prisoner where thou wouldst not] and that he should follow his Master in the manner of his death in being Crucified at his Martyrdom as Christ had told Peter [thou canst not follow me now, but thou shalt follow me afterward] Joh. 13.36. This our Lord spake [ signifying by what death Peter should glorify God ] John 21.18, 19. That Peter 's hands should be stretched out and nailed to the Cross, as Christ's were-when Crucified, &c. This must be Peter 's Exitus (or way of decease) and the manner of taking down his Tent and Tabernacle, 2 Peter 1.14, 15. when Peter heard his own fate, he then is too curiously inquisitive to know what was John 's destiny, ver. 20, 21. Our Lord checks his curiosity, bids him mind his own concern (of executing his master's commands and Imitating his Example) not troubling himself with the concerns of others, yet withal intimating that Peter 's death should be before John 's, who should live till he came, to wit, in judgment against Jerusalem to destroy it, ver. 22. John lived to see the holy City destroyed, but Peter was crucified a little before, N.B. And yet that he might die in charity to Paul, who had (as before) exposed him to some open shame by his so publicly reproving him: He makes a most honorable mention of him as his Beloved Brother, &c. 2 Pet. 3.15, 16. Whereby he declares to all the world upon record, that he had nothing the worse thoughts of him, for being so sharply rebuked by him, but rather loved him the better for his faithfulness, according to Solomon 's saying. [Rebuke a wise man and he will love thee.] Prov. 9.8, &c. N.B. This is the last Account and the Total which the sacred Scripture gives us concerning the great Apostle Peter. Therefore the life of Peter written by the Jesuit Xaverius that mock Evangelist among the Indians in the Persian Language, and translated into Latin by Ludovicus de Dieu is no better than a fardle fraught full of many impudent Fables, wherein (take only this short taste) he telleth how Peter solliciteth the Blessed Virgin, to intercede for him with her Son to procure his pardon for his Thrice Denying him: As likewise how Christ made Peter and his Successors to be he Lord's Vicars upon Earth, and much more [ejusdem farinae] of the same Bran; as appeareth in the Animadversions upon that fabulous lie: That Peter was martyred by the Jews in Babylonia, where he now was, is far more probable, because such a Frantick Madness was now judiciarily fallen upon them in all parts, and a bloody Rage against the Gospel, the Devil at this time bestirring himself in the Jews, knowing his time was so short. N.B. That Peter left no more Writings behind him save those two Epistles, makes more against Popery than for to countenance it.

The third Apostle that still the sacred writ gives some light into their lives, is the Apostle Jude, on whom take these few Remarks.

The first is; His Name which is prefixed to his Epistle according to the common manner of writing Letters and Epistles in that time, Acts 23.26. and all the Apostolical Epistles) and not subscribed as our manner is; he is called Jude, whom Luke calls Judas, Luke 6.16. Matthew calls him Lebbeus, Matth. 10.3. and Mark Thaddeus, Mark 3.18. So that he had three Names, Luke calls him the Brother of James the less, to distinguish him from Judas Iscariot and from him who was the mover of Sedition, Acts 5.37. His Mother seems to be the Wife of Cleopas, the blessed Virgin's Sister, John 19.25. Matth. 27.56. compared with Matth. 13.55. In which sense his Brother James is called the Lord 's Brother, Gal. 1.19 as he calls himself James 's Brother, Jude, verse 1. And such was his humility and his Brother's also, James 1.1. that neither of them writ themselves [a Brother or Kins-man of Christ] nor yet [an Apostle] as both Paul and Peter do: but both of these Brothers style themselves, only, [the Servants of Christ] which they esteemed more honorable than the most glorious Title in the world: Thus David in his Title to Psalm 18. useth the like phrase [David the Servant of the Lord ] which he accounted a greater honor than his being KING of Israel. Jude 's other Name [Lebbeus] signifies Hearty, being an Humble and Hearty Servant of Christ.

The second Remark is; The length of his Life: As Christ promised (by way of Equivalency) to Peter, that he should not be Martyred in the middle of his Life, but that he should live God's Servant all that time, and that, not until he came into his old age he should then die God's Sacrifice, as appeareth in the foregoing discourse of him. So it is as apparent that the Lord performed his promise of prolonging the Life of his Kins-man Jude, insomuch that he survived and over-lived all the Apostles except John. This truth is proved from Jude 's own word, in his Epistle verse 17. Saying, [Remember, beloved, the words which were spoken by the Apostles of our Lord Jesus Christ] adding in verse 18. [ How they told you, that there should be Mockers in the last times, &c.] which passages make it plainly appear that Jude wrote his Epistle very late, even later than any of either Paul 's or Peter 's Epistles, for those two were the very Apostles, especially that gave any such fore-warnings upon Record, Acts 20.29. 1 Tim. 4.1. 2 Tim. 3.1. and 2 Pet. 2.1, 2, &c. which reference renders it also probable, that those Apostles might be dead at Jude 's writing his Epistle: However, he putteth the Christian-Jews in remembrance of those Apostles Sayings, which he would not have to die with them, seeing those Mockers of Gospel-Mysteries still lived among them.

The third Remark is; The subject matter of Jude 's Epistle, which is much like to that of Peter 's second Epistle, not only in matter, but also in style, and therefore some Cavillers will not have this Canonical, because (as they say) it was borrowed from Peter's, and not dictated by the Holy Ghost. N.B. But by the same Rule Obadiah 's prophecy may be reputed Apocryphal, because 'tis like that of Jerm. 49. ver. 14, &c. and the same may be said of Psalm 60. because it is in a great part the same with Psal. 108, and so is Psal. 14. with Psal. 53.

But though' many passages in this Epistle do agree with that of Peter 's, yet is there so much difference in the whole, as makes it manifest, that it was not Transcribed thence, and yet the Spirit might dictate the same truths to several Pen-men, especially when the evil of these times required it that the same truths might be confirmed by the more witnesses. N.B. 'It is probable this Jude stood up in his Brother James his charge among the Circumcision of Judea, so he directs his Epistle to all those that were preserved in those Apostatizing times (and not to any one particular Church as Paul 's were) like as his Brother James 's had done to the twelve Tribes in general: Jude exhorts those Christian Jews to maintain the truth with holiness of life, least they should be seduced by false Teachers whose manners he describes to whom he thunders damnation

But to amplify a little longer upon the Life of this Jude, who wrote that Epistle General and Catholical, placed next before the Revelation of John the Divine, he was one of the twelve Apostles, called Judas, as above, but he was not that stigmatized Judas Iscariot, the Apostate that hanged himself, &c. The occasion of this Apostle's writing that Epistle was this; He survived almost all the Apostles, Paul, Peter, and James were now dead, and John only was now alive, Eusebius saith, This Apostle Jude lived till the time of Domitian the Emperor, about fifty years after Christ's death. However, he lived to behold a most deplorable decay among the Churches of Christ: He saw in his day how many professors of the Gospel did then deny the power of godliness, and degenerated into gross and open profaneness, and, to use his own phrase, [they turned the grace of God into wantonness.] v. 4. Namely, the Nicolaitans, Rev. 2.6.14, 15. The Gnostics, and other loose Heretics of that age, who had learnt the Devil's Logic of arguing from Mercy to Liberty, and unlearnt that sacred Lesson (taught in Christ's School) to wit, Mercy most strongly obligeth to duty: The more merciful God is to man, the more dutiful must man be to God: least God say [ do ye thus requite the Lord (returning your wicked Liberty for my holy Mercy) O! ye foolish people and unwise ] Deut. 32.6. and as it was said to Hushai [is this thy kindness to thy friend?] 2 Sam. 16.17. This sad sight and observation stirred up the Spirit of this holy Apostle to write this Epistle, wherein he admonisheth all true Saints to contend earnestly for the Faith &c. and to beware of being polluted with the Apostates sins, after he had discovered the black Aggravations of those heinous sinners, and denounced the certainty of God's Judgments against them, for their notorious provocations, at the appointed time: assuring them, that the day was approaching wherein the Lord will Judge all wicked men, for all their ungodly words and works, &c.

In order hereunto, this Apostle giveth three famous instances of Apostates.

The first is; Those degenerate Israelites are brought in for an Example, who murmured in the wilderness, and lusted after the Flesh-pots of Egypt, after they had been so miraculously delivered out of that long and grievous house of Bondage: Yet God destroyed all them that believed not, v. 5. which shows that their past preservation from that Fiery Furnace (as it is called, Deut. 4.20.) was but a Reservation for a future punishment by fiery Serpents, &c. for God threatened to destroy them after he had done them good, Josh. 24 20 even so, close Hypocrites and loose professors, who seem to be redeemed from the Bondage of sin, yet dare return, with the Dog to his Vomit, and with the Sow to its wallowing in the mire, &c. The latter end is worse with them than the beginning, &c. 2 Pet. 2.18, 19, 20, 21, 22.

The second Instance this Apostle Jude introduceth, is, that of the Apostate Angels, verse 6. who, notwithstanding the higher dignity of their nature above that of Man's, Psal 8.5. yet upon their Rebellious disobedience they were left to a most dreadful doom, &c. Their voluntary ambition changed those glorious Angels into damned Devils. This argument is not [a part ad par] from one equal case to another, as in the first instance, verse 5. but [a Majori ad Minus ] from the greater to the lesser, arguing, if God spared not such more noble Creatures, the Angels, who, by the grace of Creation, were advanced to the highest excellency of all Created beings, then assuredly, God will not spare men, whatever Gospel-privileges they have, and whatever glorious professions they make, when the wicked practices of their lives do give the lie unto all their holy professions, such Backsliders as begin in the Spirit, but end in the flesh, Gal. 3.3. that seem [Sancti Juvenes] young Saints but prove [Satanici Senes] old Devils, not only God's Soul can have no pleasure in them yea rather loathes them, but also, there is a deep pit, behind all such as draw back, which they see not, even the bottomless pit of endless perdition, Heb. 10.37, 38. Apostates do hasten into Hells mouth. 'It is most true, the Lord loveth a returning Prodigal above an Apostate Angel.

The third Instance is; That of Sodom, &c. ver. 7. Which Example is most fitly adapted to the former two. The Angels had been betrusted with the blessings of Heaven but they lost them all by their Apostasy. The Israelites had the privileges of the Church in the wilderness (so called, Acts 7.38.) but by their murmurings they lost not only all those, but they also fell short of Canaan, &c. Now come in those Sodomites, &c. Who had been blest with a most pleasant Land (called the Garden of the Lord, Gen. 13.10. like another paradise, yea and they had been blest also with a marvelous deliverance from Captivity by the prowess of Abraham, Gen. 14.11, 15. Thus had those five Citys the great blessings of this lower world, (as the Angels had of Heaven, and the Israelites had of the Church) yet these also made a forfeiture of their mercies (as well as the two former) namely, by giving themselves up unto filthy Leudness: God wrote their sin upon their punishment, as they had burned actively with the fire of Hell in their unlawful Lusts, so they were burned passively with fire from Heaven: The Lord rained down (as it were) Hell out of Heaven upon them, Genesis 19.24.25. yea and above all this, we are told here, that they are suffering the vengeance of eternal fire, and so shall all carnal professors having only a form without the power 2 Tim. 3.5, We may live by a form, but we cannot die by a form, and if we live and die after the flesh, we are damned to all Eternity, Rom. 8.7. A form of piety, and the power of impiety, may consist together in the same person.

N.B. When this holy Apostle Judas, not Iscariot the Apostate, (who cried, how is it Lord that thou manifests thyself to us and not to others in the world chap. 14.22.) had stirred up these Christians of his day [ to contend earnestly for the faith, &c. ver. 3.] which was then opposed by seducers crept in among them, ver. 4. such as the Gnostics, who gave themselves up to all manner of prodigious pollutions, &c. At that time; (in whose stead the Ranters, &c. Are started up in our day, who are [ likewise filthy dreamers, defilers of the flesh, &c.] ver. 8. this Scripture-expression is sadly fulfilled (before our eyes) the Apostle proceds to declare the certainty of those seducers destruction, not only from former examples as before but from the likeness of their sins with those which God had punished in sinners of old, verse 8, 9, 10.

Then he amplifies his conclusion saying, (woe to them they shall all likewise perish) ver. 11. as Cain, Balaam and Korah, &c. did, and then he illustrates the sin of those seducers by five elegant comparisons, comparing them (1st.) to spots (2dly) to clouds without water, &c. (3dly.) To decayed Trees, ver. 12. (4thly.) To raging waves of the sea, &c. and (5thly.) To wandering stars, &c. ver. 13. After all this, the Apostle urgeth another argument to certify the destrctuion of those seducers, adding a third branch to his two former, both of examples and of comparisons, namely, the prophecy of Enoch, ver. 14, 15. which was likewise of the most ancient date, as all his examples were, because ancient things have the most of Veneration in them, 1 Chron. 4.22. In this ancient and infallible prophecy of Enoch. Jude declareth the lost estate of those Apostates at Christ's coming to judge sinners, ver. 14, 15. and then he applieth it to to them, ver. 16. showing that these seducers were the same ungodly persons which Enoch had described, and therefore such as are liable to the Judgment threatened. Lastly, this Apostle having dispatched the doom upon those Heretics, he returns to exhort those Christian Jews, (whom he had spoke unto in the preface, ver. 1, 2, 3.) 1st. That they beware of such seducers alleging the warning words of those Apostles who wrote before him, to wit, Paul, in 2 Tim. 3.1, 2, 3, 4. and Peter, 2 Peter 3.2, 3. who, both of them, foretold the carriages and condemnation of those pestilent persons, verse 17, 18, 19. 2dly. He exhorts them to an edification on their most holy faith, verse 20. 3dly. To a Supplication in the holy Ghost, Ibid. 4thly. To a Conservation of themselves in the love of God, verse 21. And 5thly to an expectation of the coming of Christ Ibid. In all which Jude directs them to the right means of perseverance, both as to those two blessed duties, to wit, conference and prayer, and as to those two blessed graces, namely, Love and Hope, intimating, that it is not enough to get grace, but we must be careful to keep it, that we leave not our first Faith, 1 Tim. 5.12. nor lose our first love, Rev. 2.4. but do our first works of obedience, verse 5. having our last works to be our best, verse 19. and not decline, as David did in his old age, 2 Chr. 17.3. who then fell into foul sins of adultery and murder: Now the Apostle having done his directions in those duties that concern themselves, he directs them in their carriage towards others, even to the very Seducers, verse 22.23. to be gentle to the simply Seduced, 2 Sam. 15.11. Gal. 6.1. but rough to Rebellious Ring-Leaders, Tit. 1.11, and 13. Lastly, he ends in a Doxology, verse 24, 25. Praying that God may keep them, &c.

Note well; Some do Question the Penman of this Epistle; Objecting,

First, Because he gives not himself the Title of an Apostle.

Answer, Nor doth James call himself so, James 1.1. Nor doth Paul style himself an Apostle in four of his Epistles, to wit, to the Philippians, to the 1st. and 2d. of Thessalonians, nor to Philemon.

Objection the 2d. This Penman Ranks himself after the Apostles, verse 17.

Answer, Tho' his writing this Epistle was indeed after the writing of the other Apostles in point of time (as above) yet this degrades him not in his Office and Authority.

Objection the 3d. He speaks both of a Contention about Moses 's Body, and of Enoch 's Prophecy, neither of which are found in Scripture-Record.

Answer 1st. As to that about Moses the Substance of it is Recorded, Deut. 34.5, 6. and though' the other Circumstances were but Jewish Traditions & therefore doubtful before, yet now the holy Spirit in Jude, makes them undoubtedly true, as is done to the names of these Magicians that opposed Moses, whom Paul calls Jannes and Jambres, 2 Tim. 3.8. So Moses 's quaking at Sinai, Heb. 12.21. And Jacob 's worshiping on the top of his Staff, Heb. 11.21. And Joseph 's being laid in Irons, &c. Psal. 105.18. none of these Circumstances doth the Scripture mention in their proper places, yet now are they all Sanctified (as well as certified) by the Penman of the Holy Ghost, and have put upon them the stamp of Divine Authority.

Answer the 2d. As to Enoch 's prophesying, &c. though' that was but a Tradition, yet the same may be said of this, as of the former, moreover, that Enoch preached to the old world of the final day of Judgment, is here made Authentic, and now is put into Sacred Canon: Some say that Enoch wrote it, and his Book (saith Tertullian ) was kept by Noah in his Ark, though now lost, but 'tis more probable he only preached it and not wrote it, for undoubtedly Moses was the first writer, seeing Christ began at Moses, &c. Luke 24.27. had Enoch wrote a Book before Moses, surely our Savior would have begun there. Learned Rivet affirmeth, that Jude had a Special Revelation to assure him, that this Prophecy (quoted by an Apocryphal Author) did verily come from Enoch.

Objection the 4th. This Epistle seems to be only a Transcript from 2 Pet. Chap. 2.

Answer 1st. Tho' that 2d. Chapter of the second of Peter carry a great congruity with this Epistle of Jude in respect of its substance, as it is a dissuasive from Apostasy, yet there is so much disparity and difference in circumstances as do plainly discover, this is no Transcript from that, &c.

Answer the 2d. Why may not the holy Spirit dictate the same truths to several Pen-men at several times, to be declared to several persons, &c.

Ans. the 3d. Upon this account of likeness (as before) the prophecy of Obadiah may be rejected, because the same matter is mostly found in the prophecy of Jeremiah, So, Ps. 60. is Mostly the same with Psal. 108. and so is Psal. 14. the same with Psal. 53. and so it may be said of many other Scriptures, Paul wrote the same relative duties both to the Ephesians and to the Colosians.

Answer the 4th. Tho' some of the Ancients did Question this Epistle, &c. yet more of them do confirm its Authority, not only they but also all modern Authors finding the Spirit of an Apostle all along breathing in it as well as in all others. There is in this Epistle the same Majesty, Purity, Efficacy, Spirituality and power upon men's Consciences; all which do demonstrate its Divine impression: Moreover the Rabbins say, that Enoch instituted that great excommunication of MARAN-ATHA, 1 Cor. Chap. 16.22.

What became of Jude, at last, the Scripture mentions not, but Eusebius tells of his going to Agbarus King of Edessa whom he cured and converted (according to the letter our Lord returned in Answer to the King's first letter sent to him) and there he lies interred: but other Ecclesiastical writers say, that he went with his Brother Simon into Persia where he was slain by the Pagan Priests, &c. This is only human Testimony.

Now come we (through the supplies of the Spirit of Christ, Phil. 1.19.) to the fourth and last of all the Apostles, to wit, John (having no Scripture-light concerning the History of the rest of the Apostles, and therefore are here omitted in this Discourse) who, as he was the best Beloved Disciple, so was honored above the other by his Loving Lord, both in writing Scripture (being made an Evangelist in his Gospel, an Apostle in his Epistles, and a Prophet in his Revelation ) and also in prolonging his Life the longest of all; for he survived all his Collegues, and died last of all the Apostles (as is supposed) about an hundred years after the birth of Christ, and is thought to have gone to, & continued in Asia, till the Third of the Ten Persecutions under Trajan.

The Remarks upon this last living, and over-living Apostle John (who lived till the Ninety seventh year of his Age, and was the only Apostle that saw his Lord's prediction of the Destruction of Jerusalem fulfilled) are these.

The first is, as John is frequently called the best Beloved Disciple, John 13.23, 24. So, he had most of his Lord's personal Favors, in being usually present at his chiefest Miracles (as at his Transfiguration on Tabor, Matth. 17.1. Luke 9.28. in Raising Jairus 's Daughter, Mark 5.37. &c.) and so at his Agony in the Garden, Luke 22.8. at the Priest's Hall, John 18.15. and at his Passion under the Cross, John 19.25.26. where Christ commended to him the care of his Mother: To which may be added his first Testimony of Christ 's Resurrection, John 20.2, 8. His being an Agent in the first Miraculous Cure after Christ's Ascension, Acts 3.3, &c. His boldness for Christ Crucified, Acts 4.13. and his conferring the Holy Ghost, &c. at Samaria, Acts 8.14, 15, 17. As also, His being called by his Lord [ Boanerges, a Sun of Thunder] Mark 3.17. and a Pillar of the Church, Gal. 2.9, &c.

The second Remark is; This Apostle spent most of his time in Asia, which seems to be his Province falling to him (as some say) by Lot, when the Apostles divided their Apostolical work. Tho' it should not be granted that the seven famous Churches (called Golden Candlesticks ) in the lesser Asia, were founded by John (who Preached mostly in those parts, but that they were founded (as others think) by Peter and Paul; yet, this is plainly evident, that after the death of Peter and Paul, John took upon him the charge of these Churches, and was much conversant among them: Hereupon some not improbably conjecture, N.B. That the Epistle from Laodicea (mentioned in Col. 4.16.) must be meant the first Epistle of John, which was wrote by him while he abode in Laodicea; This is safer to say, than that it was an Epistle written by Paul from Laodicea, which is now lost (as the Papists say) and therefore they do infer, that the Canon of the Holy Scriptures is defective. And to affirm that Epistle to be the first Epistle of John, is better done than those Quakers do, who have Printed a Translation of that spurious and Apocryphal Epistle from Laodicea, and plead for it. However, this is certain, John wrote an Epistle to Laodicea, and to her Six Sister-Churches in Asia, wherein he declareth great Declinings in those Divided & Apostatizing Times, whereof Paul pertinently giveth this intimation, saying, [ All they that are in Asia are turned from me. ] 2 Tim. 1.15. No wonder then if John found the Synagogue of Satan, Satan's Throne, false Apostles (working Magical wonders) a Jezebel, and corrupt Doctrines, &c. (as John's Epistles, Rev. 2. and 3. do express) among those that were deserters of Paul, and had been ashamed of his Bonds: And no wonder then if this Apostle, observing the notorious decay of Truth, Piety and Charity, wrote his first General Epistle as a suitable Salve for these sad Sores of the Church, wherein, throughout, he inter-weaveth Purity of Doctrine, Piety of Life, and Love to the Brethren, the better to fortify them against the Seducers of that day; and his other two Epistles are very much of the same Argument, in the closure of which he intimates his desire and purpose shortly to come to them; and he wrote his Gospel against such as denied the Deity of Christ.

The third Remark is; The powerful providence of God, in this Apostle's preservation from the Residue of his perils, in those Primitive Pagan Persecutions: we find him in the Isle Patmos, Rev. 1.9. Some say he went thither voluntarily to avoid Persecution, and to Preach the Word there; but this is improbable, because those Islands in the Archipelago (where Patmos is) have in them few Inhabitants. That very Text tells us, he was there, not [to] Preach the Word of God, but it was [for] Preaching it in Ephesus, and other places, for which the persecuting Emperor banished him thither. N.B. The Pagan Persecutions were now begun by that Monster Nero (out of the mouth of which Ravenous Lion the Lord delivered Paul, 2 Tim. 4.17. &c so did he deliver John from him, for he was not banished till the Reign of Domitian ) but within Three years time after Nero had begun his Barbarous Cruelties against the Christians, that Tyrant died by his own hands to escape public, and a more shameful execution: N.B. In him ended the blood and family of the Caesar's, and then had the Churches of Christ rest (as 'tis said, Acts 9.31. on a like occasion) from bloody persecutions for twelve years and upward, &c. by reason of the short Reigns of Galba, Otho, and Vitellius (God so ordering it for his Church's good) that no sooner had the Soldiery of Spain proclaimed Galba to succeed Nero in the Empire; but Otho riseth up against him, and cuts him off in the 7th. Month of his Reign, and set up himself: but before Otho was well warm in the imperial Chair, that Debauchee Vitellius rose up against him, put his army to the foil, for which Otho slew himself, so he rendered his life and his Empire up both together to him: When he had Reigned (if it may be called a Reign) only 95. days. N.B. Nor did Vitellius fare better by his beastly & bloody practices, for before the year went about, the rumor of Vespasian 's stirring in Egypt against him, made his Rabble of Roaring Ruffians (like himself) soon to forsake him, the Citizens (almost undone by his Riotous excesses, &c. ) seized upon him, dragged him through the street, cast all kind of filth at him, wounded him with weapons, and at last threw him off the stairs into Tiber, as he had barbarously done to the Brother of Vespasian who succeeded this wretch, and who (with his Son Titus his successor) exercised more moderation towards Christians: But about 82 years after Christ, Domitian ( Titus 's Brother, and one of a cursed carriage from his Cradle) steps up, and about the year 90. sets on foot that second grand persecution (as Nero had done the first) against the Christians, wherein this Apostle was not devoured by that bloody Beast, but only banished into Patmos where he lay five years a prisoner till Nerva, who succeeded this Tyrant Domitian, when he was slain by his own Servants, after he had Reigned about 6. or 7. years, and who released John and many more, and countermanded that cruel persecution of Christians; for which this Emperor Nerva was styled a Parent and Patriot as well as a Prince of his Empire: And 'tis said, that John (thus marvelously both preserved and released by the power and providence of God) returned to Ephesus again and died there about three years after, in the year 98. but for five years before his release, himself tells us, that he was a companion of the Christians in Tribulation, Rev. 1.9. All which precious time God would not have so good a man to lose, but to Improve, and therefore falls he into a Divine Rapture upon the Christian Sabbath (called the Lord's day) in Patmos, Rev. 1.9, 10. wherein he received the Revelation from Christ, which is a prophecy representing the affairs of the Church of God concerning both her dangers, and her deliverances from the Apostles times to the last coming of Christ.

N.B. This prophecy John was commanded to write, and to deposit it in the hands of these seven Churches of Asia, which then were the most famous in that part of the world, though' miserably enough corrupted (as is above mentioned.) 'It is not a small matter that unchurches a true Church of Christ, and those seven golden Candlesticks were to Communicate the light of this Divine Prophecy to other Churches with the promise of a blessing upon those that read or heard it, so as to make a believing use of it, Rev. 1.3. and 22.7. such precious treasure as Christ hands out to his Church in it, may not be slighted: The manifestation of those Divine Mysteries by our Mediator to this Apostle makes the Family of Faith to be of God's Court and Council: Great is the comfort to know God's secrets, Psalms 25.14. 1 Cor. 2.16. Gal. 6.10, &c. God will not hide from Abraham, Gen. 18.17.

N.B. I have already given a large Analytical account of this whole book of the Revelation in my Scripture Prophecy, which is the latter part of my Church History to which I refer the Reader. Adding here only that it contains three Kingdoms. 1. The Pagan, which ended at Constantine the Great, about 325 years after Christ, 2. The Pa-pagan Kingdom both being the Kingdoms of the Dragon the one literal and the other mystical. And, 3. The Prince of Peace his Kingdom, or the Kingdom of the Lamb of God; for the Lamb will have his Kingdom as well as both the Dragons; He will divide the spoil with the strong, Isa. 53.12. being the stronger man than the strong Pagan Prince, or the strong Pa-pagan Pope, yea or the strong Dragon or Devil himself, Luke 11.21, and 22. and when Christ takes to himself his great power to Reign, &c. Rev. 11, 15, 17. then that Kingdom of the Stone shall not only become the Kingdom of the Mountain to fill the whole earth, Dan. 2.35, 45. N.B. (a little stone from small beginnings, growing into a great mountain, 1 Cor. 15.24. filling the whole world) but also it shall be a persevering Kingdom and perpetual (not like the other foregoing Kingdoms which had their certain bounds and periods appointed them beyond which they could not pass only days are allowed for those Kings, but Christ's Kingdom shall never have an end of days, weeks, months or years, Dan. 2.44. and 7.9, 12, 14, 18, 27. N.B. And the Celestial Beings (glorified Saints and glorious Angels) shall bless the Lord for exerting his power and for recovering the Kingdom of Christ out of the hands of Antichrist and setting his King upon his holy hill of Zion, Psa. 2.6. where he shall Reign forever and ever, Reve. 11.15, 17. and 12.10. singing Hallelujahs because the Lord God Omnipotent Reigneth, Revel. 19.6. and the Kingdom of this Prince of Peace (as Christ is called Isa. 9.6.) shall be a peaceable as well as a perpetual Kingdom, for then all his foes shall be made his footstool, Rev. 11.18. and 16.17. and 19.15, 16, 19, 21. N.B. And the thousand years mentioned, Revel. 20.2, 3. cannot bear a lower construction than this at the least that they denote [statum tranquillum] a serene calm and sublimely peaceable time of long continuance for the Church of Christ to enjoy her free liberty for worshiping God in spirit and truth without any molestation or temptations to idolatry, then no impositions and penalties, for non-conformity (as formerly she hath had) either from Pagans, Jews, Turk or Pope, N.B. And this must be before the day of Judgment, for after this large space of time which the Lamb grants to his Bride (upon her marriage with him at the Jews conversion, Rom 11.15. Rev. 19.7.) of a long feasting with him in a peaceable and plentiful enjoyment of all Gospel ordinances (called the marriage-supper Matth. 22.2. and 25.10.) Satan is let loose again (after his long restraint) and bestirs himself in all quarters of the world to stir up his Vassals for making one more attempt to ruin the Lamb 's Bride, Rev. 20.7, 8, 9. where that mixed multitude of the Devils rude rabble (gathered from all parts of the earth, all which is but the Devils round walk Job 1.7.) is compared to Ezekiel 's Gog and Magog for the like number, design and ending in their own destruction, Ezek. 38.4, 6, 18. to 23. then follows the vision of the day of Judgment, &c. Rev. 20.10, 11, &c. But the grand [ 〈 in non-Latin alphabet 〉 ] postulatum or inquiry is, at what period of time will Christ begin this his third peaceable Kingdom?

The Answer in short is this; (1.) It is a special favor of God to his children, that he hath made so great a discovery of such Divine Secrets and Mysteries both by Daniel and by John concerning the wonderful over-ruling providence of God, in Governing the world, and his Church in the world, according to his own pleasure. Should we know no more but this in the General, That Christ our Reedemer is resolved (at some time or other) to take unto himself his great power and to put down all contrary powers (as verily he will, 1 Cor. 15.24. Rev. 11.15, 17. &c. ) and in the mean time will order all matters of the world (both Pagan and Pa-pagan ) in ordine ad Ecclesiam, for his Church's best good, Romans 8.28. Psalm 84.11. and 128.1, 2. Isaiah 3.10, &c. This alone is very comfortable.

(2ly.) The first of the three periods (afore-mentioned) in this prophecy, concerning the Pagan power, is certainly accomplished in Constantine the first Christian Emperor (though the determination thereof was not so expressly revealed in the seal-prophecy, as is that of the Pa-pagan power in the Trumpet-prophecy) The Pagan Empire pursued the persecution of the Church in ten successive persecutions ( John living in the second thereof) But when God raised up Constantine, the Pagan State and Religion was in such a consternation under the effects of the sixth Seal (wherewith the Book was sealed, Rev. 5.1.) that the Ruin thereof (resembled to their apprehensions) the dread of the day of Judgment Rev. 6.12. to the end: This began about the year 311. and was carried on to year 325. yet this rest to the Christians (who still suffered by the Arians and by Julian the Apostate) was not a complete quiet rest till Theodosious 's time about the year 390. This small time of respite from persecution may be probably signified by [that silence in Heaven for half an hour] Revelations 8.1.

(3ly.) That which more nearly concerns us to make a more narrow enquiry after, is, the second period, under which we live and suffer: We must know for our comfort that though' God be very choice in keeping the keys of time hanging at his own Girdle, Dan. 8.26. and 12.4, 9. Acts 1.7, &c. yet such hath been his Divine condescension in this case, that he hath not altogether hid it as an, Arcanum or secret, from our knowledge: For beside that in the General which the Angel (Christ, Dan. 12.7.) sware that as the Pagan, so the Pa-pagan power shall be no more or any longer, Rev. 10.6. as he had put a period to the former so he would surely put a period to the latter, and more particularly He hath pointed out the Period (though' not of the Pagan, yet) of this Pa-pagan Dragon expressly revealing that his lease (allowed him to live and to do his Exploits ) shall not last any longer than 1260 years: N.B. Reckoning those prophetic days as, Num. 14.34. and Ezek. 4.6. and as Daniel reckons his 70 weeks by 490 days (there being just so many days in so many weeks) for 490 years, otherwise the promise of the Messiah 's coming had failed in his account, Dan. 9.24. and reckoning the 42 months (mentioned, Rev. 11.2. and 13.5.) to be the self-same time with the 1260 days, (mentioned, Rev. 11.2. and 12.6.) For in those Countries they counted 30 days to each month, and but 360 days to each year.

This great Remark is therefore worthy to be well weighed, how our Lord hath revealed to us that the four great dispensations of Divine providence (namely 1. Those new Gentiles or Pa-pagans treading down the outward Court, the formal professors that worship not within the Oracle, Rev. 11.2. 2. The witnesses, or faithful Ministers prophesying in Sackcloth all this mournful time, Rev. 11.3. 3. The Woman or Christ's Church, lying hid in the wilderness so long, Rev. 12.6. And 4. The Reigning of that Apocaliptick Beast represented in his double capacity of Secular and Ecclesiastic power Rev. 13.1, 11. (N.B.) All those do Synchronize together, and as contemporaries do all run in parallel lines all along from their beginnings to their endings, one with another, at the same time: So that thus far our Lord hath apparently condescended for the comfort of his Church: N.B. That if we can but find out where to fix the Epocha or beginning of any one of those four Remarkable providences, in what year any of them had its first rise and Original; we might then without difficulty discover the punctual period of all the other three: Oh! how comfortable would it be, could we but find out when the witnesses shall put off their Sackcloth and take down their harps (which they have not cast quite away, but only hung them up upon the Willows by the banks of Babylon 's Rivers) and then tune them again to sing the Songs of Zion and to found out the praises of the God of Israel, Psal. 137.1, 2, &c. We are assured of this, that at the time appointed the end shall be, Dan. 8.19.

Note well; 1. Likewise, how comfortable would it be to know the precise time when the Lord will call back the woman (his Church and Spouse) out of her wilderness-State (into which he hath now allured her, Hosea 2.14.) or according to a plainer Version [I will allure her, after that I have brought her into the wilderness:] showing, that God first visits and chastizes her for playing the Adulteress, verse 13. and then comes to comfort her by alluring her with kind Entreaties to return again to her first and best Husband verse 7. and speaks comfortably to her heart, like a kind Husband, who wins his Disloyal Wife home to him after her wanderings from him, making use of her present Distresses to gain her again to himself, and into a condition more honorable and happy to her, Hos. 2.14, 15, 16, 19. I will be reconciled to thee; I will take thee upon new Amicable Terms, and betroth thee again to myself forever in my Kingdom, &c.

Note well, 2. 'It is likewise no less comfortable for us to know when those New Gentiles (so the Papists are called, for bringing in Gentilism again into the Church, and scarely differing in anything, save that the old Pagans worshipped many supreme God's, but these new Pa-pagans own one only) shall have done treading down the outward Court, or generality of Christians? whose worship is not warranted by the word, so cannot endure a measuring by God's reed, the rule of the Gospel: and therefore less under God's care for preservation than those that were to be an holy Priesthoon and more spiritual, 1 Pet. 2.5. worshipping God in the inner Court of the Priests and Levites, according to the Rule of the Divine Rod, the word of God: It however, should grieve us that the Christian Church called the holy City (as the Jews in general were called the Holy Nation ) Rev. 11.1, 2. should still be trodden underfoot more and more, by the foul feet of the Beast, which yet will not be forever because limited to 42. Months only.

Note well, Lastly, Oh! how comfortable would it be to know the pricise and punctual period of the Reign and domineering of this Behemoth or Beast of Beasts, Heb. The plural faeminine, as if he had many Beasts in his belly, and therefore is described as a double beast, Rev. 13.1.11. because he began in the civil power of the Roman Empire, but was quickly Metamorphos'd in the Ecclesiastic power of the Bishop of Rome, in comparison of whose power, that when Phocus had gratified Boniface the Bishop with the primacy for the supporting him in the Imperial Chair, after he had murdered the Emperor Mauritious, his Master, and placed himself in it. The Emperor's power was indeed very small ever after; Therefore is he said to exercise all the power of the first Beast, healing his former wound by reviving the adoration of Images under a new name of Saints, by which Idolatry lived again and doth live, yet is it also limited to 42 months, Rev. ch. 13. v. 5, 12, 15 and those two Beasts are but one Beast, ver. 17, 18, &c.

N. B. That the Lord may make me as another Barnabas (a Son of Consolation, Acts 4.36.) unto the Disconsolate Church in this our Day, with a blessed Voice in the Temple, Isa. 66.6. I shall lay down this General Rule first, that the choicest and most sovereign Cordials, wherewith we ought to Refresh and Revive our Trembling Spirits (when we are even fainting away with fear prevailing over our hope) are the exceeding great and precious Promises of God, 2 Pet. 1.4. which are called by the Evangelical Prophet [the Breasts of Consolation ] Isa. 66.11. Those are the blessed Suckling Bottles that all God's Children (who are taught of the Lord, Isa. 54.13. John 6.45.) must learn to suck, that they may be satified, so, as no longer to look upon the consolations of God like small matters to them, Job 15.11. for no small gifts can come from the hand of so great and so gracious a God, who is the God of Consolation, Rom. 15.5. and the Consolation of Israel, Luke 2.25. He is the God of all Comfort, 2 Cor. 1.3. that is, of all true Comfort, of all kinds of Comfort, and of all degrees of Comfort; He is the Fountain from whom they all flow, and such a Father of Mercy, as when one comforting Mercy is spent upon us, God still abides as a Father, able to beget more and new comforting Mercies for us, that the Heirs of the Promises might have strong consolation, &c: Heb. 6.17, 18. even everlasting Consolation in our Lord Christ, 2 Thes. 2.16. Now as there is a Natural Instinct which instructeth Lambs and all such like young Animals immediately (as soon as brought forth) to suck the Teats of their Dams, &c. So there is a Divine and Spiritual Instinct, which teaches all the Lambs of Christ to suck the precious Promises (those blessed Breasts of Consolation) that they may be as Naphtali, satisfied with favor, and filled with the blessing of the Lord, Deut. 33.23. Behold the marvelous congruity betwixt this Instinct of Nature in all young Animals, and that great Grace of Faith in all God's Children; 'It is said, the Just shall live by his Faith, Hab. 2.4. (a Text so famous, as to be three times quoted in the New Testament, R • m. 1.17. Gal. 3.11. and Heb. 10.38.) All which Divine Scriptures do [ 〈 in non-Latin alphabet 〉 ] unanimously hold forth the most eminent and most excellent exercise of that great Grace of Faith, so exceeding useful to us both while we live, and when we die: The Just (or truly justified ones) cannot live without it; 'It is as the Merchant Ship, that fetcheth our food from far, Prov. 31.14. even from Heaven itself sometimes, as it did Manna, Psal. 78.24, 25. John 6.31. This Grace makes men able to live even in the worst of times; and sure I am, none dare die without it; 'tis the saving Grace, as Heb. 11.13. All God's Worthies died in the Faith, &c. Thus far in the general; but now come to particulars. N.B. We must learn (all of us) as becometh the Babes of Christ, to suck out satisfaction to our Souls from such blessed Breasts of Consolation as are most suitable to our present condition of any kind of Calamity.

The first Instance I shall give here, is that exceeding great and precious promise which God most graciously granted unto Abraham (that Father of all the faithful, Rom. 4.16.) when a pang of fear came upon him, and when his Faith was fallen below his Fear, and his Fear was swollen up above his Faith, then God comes seasonably, and says to him [ Fear not Abraham, I am thy Shield, and thy exceeding great Reward ] Gen. 15.1. When Abraham was made able to suck out the sweet Milk of this precious Promise by the Mysterial Mouth of a lively Faith, then his former fainting fits of a desponding fear were done away, and then could he walk (as it were) hand in hand with his God through all his following Trials, and became able to follow his heavenly Father (as we may say blindfold [not knowing whither he went] Heb. 11.8. yet all along, well knowing with whom he went, for he always walked as a Child in his Father's hand, saying (as David said afterward) Though my God lead me through the Valley of the shadow of death, I will fear no evil, for God is with me, his Rod and Staff still comfort me, therefore surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever, Psal. 23.4, 6. 'It is expressly said of Abraham, that [ he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded, that what God had promised, he was able also to perform, &c.] Rom. 4.20, 21. Now what Malady of fear did here befall our Father Abraham, may befall any of the Sons and Daughters of Abraham, yea undoubtedly often times does so. As Faith in God's Promise was this holy Patriarch's Remedy against his Malady of fear: So accordingly it ought to be our Remedy also: If we could believe more in the Lord our God, we should be better established against all distrustful fears, and be more prosperous in our works and ways, 2 Chron. 20.20. Isa. 7.9. for God proportioneth his performing unto the measure of our believing, saying to us, as to the Man in the Gospel [As thou be, lievest, so be it unto thee] Matth. 8.13. Mark 9.23. This is a very great Truth, that whosoever of the Sons and Daughters of Abraham do their duty (according to that Divine Command, Rom. 4.12.) of walking in the steps of faithful Abraham in this World, they shall be sure of lodging in the bosom of Father Abraham (as Lazarus did, Luke 16.22.) in the World to come, &c.

The second Instance (that I shall add alone here) concerneth the Church of God in general, as the first did every Child of God in particular, both which may fall into fainting fits of hopeless fear, this is that exceeding great and precious promise, out of which all the Children of the Church ought to suck the Milk of consolation in a disconsolating day of distress upon the Church of Christ, namely, that blessed Breast of comfort recorded by Zechariah [Rejoice greatly O! daughter of Zion, &c. Behold thy King cometh unto thee, Just and having Salvation, &c:] Zech. 9.9. This is that full and strutting Breast of consolation which all the Children of the Church are commanded to suck and be satisfied, to milk out and be delighted with the abundance of her glory, Isa. 66. ver. 11. to wit, when her King comes in his glory to comfort her, this choice Cordial the Prophet Zechariah prepared for the Church's comfort in her Captivity, about 500 years before Christ's coming in the flesh, and it was so famous a Prophetick promise, that when it became a performance at the coming of Christ, we find this same Prophecy quoted by all the four Evangelists, as Mat. 21.5, 7, 9. and Mar. 11.2, 10. and Luk. 19. ver. 30, 38. and Joh. 12.13, 14, 15, 16. N.B. But long before this Prophet Zechariah we find that Evangelical Prpohet Isaiah gives us the substance of this very Prophecy in his day, saying to the same purpose [what shall one then answer the Ambassadors (or Messengers) of the Nations?] that the Lord hath founded Zion, and the poor of his people shall trust in it, Isa. 14.32. see Psa. 87. ver. 1, 2, 3, 4, 5. and 102.16. where David (long before Isaiah ) most highly extolls Zion 's foundation, and its superstructure also, when the Lord shall appear in his glory: but this Prophetical Evangelist (Isaiah) comes yet more near to this Prophecy of Zechariah, saying [Behold the Lord hath proclaimed unto the end of the world (as the best Tidings that can be heard in the world) say ye to the Daughter of Zion, behold! thy Salvation cometh, behold his Reward is with him and his work before him] Isa. 62. verse 11. Note hence, (1st.) Here are three [Beholds] to give the greater Luster upon the the matter there mentioned (2ly.) Zion's King and Salvation are Synonima's, signifying one and the same, for Zechariah 's [King cometh] is Isaiah 's [Salvation cometh] and thus old Simeon called Christ his Salvation, Luk. 2.30. (3ly.) When Zion 's King cometh then Zion shall be called [a City sought out and not forsaken,] Isa. 62.12. This is the sum and substance of all the best news upon the earth, we may draw water with joy out of this well of Salvation, Isa. 12.3. A Mandamus from Zion 's King can save Zion at her lowest State Ps. 44.4. and 74, 12, and 48.2. N.B. This Prophetick promise of Christ's coming with Salvation unto Zion, doth afford twelve comfortable considerations.

The First, Cordial is; If the Tidings of Christ's first coming unto his Church (though' then he came only in the form of a Servant and in his State of Humiliation) yet the Promise thereof was such good news to Zion and so grand a ground of her greatest joy, as both those Prophets, [ Isa. 62.11. and Zech. 9.9.] do testify. Then how much more joyful tidings must needs be Christ 's second coming in his State of Exaltation unto his Church? when he shall come in his Kingdom and in the Clouds of Heaven with Power and great Glory, Mat. 24.30.

The second Cordial is; If the Ante nati, or those born before Christ, namely, the Old Testament Saints, could be content to wait the full term of four Thousand years from the first Time that Christ was Promised in the seed of the Woman, Gen. 3.15. (as a Congruous Remedy to man's Cursed Malady by his first foul fall) before that promise was performed at the Birth of Christ: Then why cannot the Post nati, or such as are born after Christ, (namely, the New Testament Saints ) be content to wait until the term of only two Thousand years more be run quite out before his second coming in Glory which is but half the time that the Patriarchs and Prophets waited for his first coming as a • Servant only and not as a Lord and King in his Grandeur of Majesty. T'is well known that the time since the Birth of Christ amounts not yet to Seventeen Hundred years, so there is yet Three Hundred years and more to make up the numbers of two Thousand (which is but the one half of the afore-said 4000 in the Old Testament times: yet, our Lord comforts us with saying [For the Elects sake these days shall be shortened] Mat. 24.22. and the world may not last thus Six Thousand years as the Rabbins say, only from this ground, as the Creation of the world lasted six days, so its continuation shall be Six Thousand years because 'tis said [ a Thousand years are but as one day with God, &c.] Now what a shame it is that we of the New Testament times, should be so short spirited, as to be so soon weary of waiting for our Lord's coming, especially considering, how we lay under the blessed influence both of Christ's Birth, Life and Death, yea and of his Resurrection, Ascension and Intercession, &c. None of which were privileges of Old Testament times, yet they waited for the consolation of Israel, Luke 2.25. we should adjure ourselves not to awake our love till he please, Can. 2.7. & 3.5.

The third Cordial is; Tho' there be a time for our Lord's going from his Zion, to wit, when his Glory departs from her, as it did gradualy from his S •• ctuary, Ezek. 10.18. and 11.23. Because Zion 's sins do sometime separate betwixt her Lord and her, Isa. 59.2. then is it that the spouse complains [ My beloved had with drawn himself, Cant. 5.6. This is the time of Zion's trouble, but she shall be saved out of it, Jer. 30.7. because there is a time of Zion 's Kings returning to her again, wherein he saith to her [ I am returned with my mercies to Jerusalem and I will yet comfort Zion] Zech. 1.16.17. Tho' Zion be sad, when her King goeth from her, yet is she commanded here to rejoice greatly, for behold her King cometh unto her, Zech. 9.9.

Thus we are told how Christ did depart from his Disciples, this made them melancholy, therefore 'tis added, for their comfort, that in like manner he will return to them again, Acts 1.9, 11. To the same effect Christ had told them before his death, Saying, [Let not your hearts be sad, if I go from you, 'tis to prepare a place for you, and I will come again to you and receive you to myself, that where I am, there ye may be also.] John 14.1, 2, 3. And he adds [ I will not leave you comfortless, or, Gr. Orphans, for I will come to you again. ] verse 18. and 28. yea, for their greater comfort, he tells them, his absence from them was both expedient and should be only for a little while, and then they should see him again, John 16.7, 16. which proving a problem or a dark saying to the Disciples, our Lord explains it, verse 17, 18, 19, 20. As it was but a little time indeed betwixt his Death and his Resurrection, &c. So it must be but a little time betwixt us (living in this last age of the world) and our Lord's returning to us, though he tarry his appointed time, yet are we assured he will surely come and will not tarry, therefore must we wait for him, Hab. 2.3. the Lord is not slack concerning his coming, 2 Pet. 3.9. we must be looking for his return, Isa. 8.17. so that when he returneth we may be able to cry with comfort [ This is our Lord we have waited for him, we will rejoice in his Salvation, Isaiah 25.8, 9.

The fourth comfortable consideration is; Though, during this distance of time betwixt Zion 's King's departing from her, and his returning to her again, be the time of Zion 's trouble and travel. The Church Militant here upon Earth is compared to a Travailing Woman, though' pangs take hold of her, and she is in pain, laboring to bring forth, Mic. 4.8, 9, 10. yet this traveling-pain, these laboring pangs do not last long, she is at length delivered to her great satisfaction and comfort: This same allusion our Lord himself maketh, that the time of his Absenting himself from his Church would be her Traveling time, she should suffer the pangs and pains of a Travailing woman, and she should have sorrow, because her hour is come, yet so soon as she is delivered of a Man-Child, she then remembers no more her fore-going anguish, but all her former sorrow is swallowed up with present joy, because God hath enabled her to bring forth a man-child into the world, John 16.20, 21, 22. And thus the Woman (Christ's Church) is said to bring forth a Man-child, which was caught up into Heaven for its security from the Dragon, Rev. 12.5.

Thus likewise we are told when Christ comes to be formed in the hearts of true penitents by such godly Ministers as Travel in birth for their Conversion (as blessed Paul did, Gal. 4.19.) then there is joy in Heaven over one sinner that repenteth, Luke 15. verse 6, 10, 23, and 32. Now assuredly the Church of Christ shall not always go with her great Belly, nor shall she long complain (as Hezekiah did in his Day) that the Child of Reformation is brought to the Birth, and there is no strength to bring forth, Isa. 37.3. The Lord will hasten her deliverance in his own due and appointed time, Isa. 60.20. and Dan. 8.19. He will work wonderful works which we never looked for, Isa. 64.3. Who hath heard, or seen such a thing, that before Zion travelled, she brought forth, before her pain came she was delivered of a Man-child, a Nation is born in one day so soon as Zion travelled she brought forth her Childeren: Shall I bring to the Birth, and not cause to bring forth? (saith the Lord, &c.) Isa. 66.6, 7, 8, 9. As 'tis the voice of the. Lord that maketh the Hinds (those girt Creatures) to Calve, Psa. 29.9. and Job 39. ver. 1, 2, 3, 4. So, and much more than so, 'tis the Voice of the Lord from his Temple, that openeth the Church's Womb, and causeth her to bring forth her sorrows with Joy, and the same Voice from the Temple calleth upon all that love her, to rejoice for joy with her, and to suck the Breasts of Consolation unto satisfaction, and to milk out so as to be Delighted with the Abundance of her Glory, Isaiah 66 610, 11, 12, &c.

The fifth Cordial is; Tho' there be four famous Joys that are temporal, and Transitory here upon Earth, and all Recorded in Scripture. namely ▪ 1st. The Joy of Harvest. And 2dly. The Joy of Victory both these be named in Isa. 9.3. as very great earthly joys for 'tis well known, what strange transporting Joys are practiced by Country-men at the last Load of Corn led out of the Field into the Barn, to which we add the shearing of Sheep, which is called a good day, &c. 1 Sam. 25.8.36. And 'tis well known what strange Triumphing Joys are made by the Conquering Soldiers when they run to divide the Rich Spoils of their Conquered Enemies. 3dly. There is the Joy of marriage, mentioned in, Cant. 3.11. Where the day of Solomon 's Espousals is called the day of the gladness of his heart: And 'tis no less to other meaner men, unto whom it cannot but be matter of Joy; When man at his Marryng a Woman, doth verily find again his Lost Rib that was taken out of his side, Gen. 2. v. 21, 22. Therefore marriage is near in sound to a merry age. (4thly.) There is the Joy (that succeeds this Joy of Marriage) namely, the Joy of a Man-child born into the World (as is afore-mentioned) this is likewise matter of great Joy, because thereby, Names, Posterities, Families and Generations are upheld in the World throughout all Counteries over the face of the Earth, and without which the World would soon come to an end, &c.

Yet this Joy of the Church bringing forth the Man-child of Reformation is a Joy that far transcends all the other four former Joys, not only as it is, 1. A Spiritual and Heavenly Joy (wherein it exceeds all Joys that are only Carnal and Earthly & which strangers do not intermeddle with, Pro. 14.10.) But also, 2. Because It is an everlasting Joy, Isa. 35.10. & 61.7, & 65.17, 18, 19. Thus our Lord tells his Disciples, their Joy at this Man-child's Birth (upon his return) will be joy which no man taketh away from them, Joh. 16. v. 21, 22, 'It is called a day of Refreshing [ 〈 in non-Latin alphabet 〉 ,] Refrigerij, a cooling day after hot persecutions, Acts 3.19. yea, And 3. Its a most extensive happiness as it is a day of Restitution of all • hings 〈 in non-Latin alphabet 〉 , verse 21. as the ground of this Joy is greatest, so 'tis a joy that lasts longest: Moreover, 'tis said to the faithful Servant [Enter thou into the Joy of thy Lord.] Matth. 25.21. and again, verse 23. Intimating this Joy is too great to enter into us, but we must enter into it, and when it is once entered into, we must enjoy that Joy fore ever.

The sixth comfortable Consideration is; To behold Christ coming in his Kingdom ( with power and great glory, Matth. 24.30.) to save Zion from her Enemies (Spiritual as well as Temporal) and to make all her Foes to become her Foot-stool, Psal. 110.1. Matth. 22.44. Mark 12.36. Luke 20.42. Acts 2.35. 1 Cor. 15.24, 25, 26. Heb. 1 • .13. and 10.13. This must needs be a most joyful sight (thus often Recorded in Scripture) and infinitely transcending those three famous sights which Father Augustine so earnestly wished to see, namely, [Romam in store, Paulum in Ore, et Christum in Carne] that is, Old Rome in her Antient splendor, blessed Paul preaching with his Charms of Eloquence, and our most blessed Redeemer in his human nature, walking about and doing good, as Acts 10.38. We are told how the Tulep (called a Lily) doth out-shine Solomon in all his glory, Matth. 6.28, 29. How much more glorious will the sight of Christ be in his State of Exaltation, who was greater than Solomon in his State of Humiliation, Matth. 12.42. An exalted Christ is a rare sight, so excellent, as only to be seen of Angels, 1 Tim. 3.16. yet it is said, that some men shall not taste of death, till they see Christ come in this Kingdom, Matthew 16.28.

The seventh Comfort is; Tho' the ordinary time (proposed in the precious promise of Christ 's coming to save Zion in the common way of Divine Providence) be usually when his whole work is done upon Mount Zion) namely, 1. His Humbling-work for Sin. 2. His Purging and Purifying work from Sin. And 3. His Preparing work for her Reception of his saving mercy.) Isa. 10.12. Then will her King come to disquiet the Inhabitants of Babylon (who have so long disquiet the Inhabitants of Zion ) Ier. 50.34. Yet by his extraordinary prerogative of free grace, sometimes, when Zion 's King beholds unsufferable insolency in her Enemies: This will bring him sooner, before he can find any innocence in herself, and before that Three-fold work (afore said) be wrought upon her. Observe how the Lord argues [ I would scatter them, &c.] were it not, that I feared the wrath of the Enemy, least their adversaries should behave them insolently, and say, [me non voluisse aut non valuisse] that I would not or could not save them, &c. Deu. 32.26, 27. Therefore saith the Lord, The feet of my Peoples Foes shall slide in due time, &c. verse 35. but my People, themselves, shall be exalted in due time, 1 Pet. 5.6. If they be not weary of well doing they shall reap in due Season, Gal. 6.9. God will not grant the desires of the wicked (as David prays) least they should exalt themselves, Psalms 140 8. His Mercy Triumphs over his Justice, James 2.13 and saves them with a Non-obstante, with a Nevertheless, and with a Notwithstanding their Sins, &c. Psa. 106.8. and 78.38. but 'tis more distinctly demonstrated in Ezek the 20. wherein we have the whole sum of the Law and of the Gospel, and where mercy many times catcheth hold of the hands of Justice and keeps them from striking his Servants, as appeareth from, verse 4. to 44. all along. God oft wrought for his own name's sake, that it should not be polluted, &c. verse 14, 21, and 43, 44. when they had more highly provoked him, so that he could not save them for their sake, yet brought he them into the bonds of the Covenant, verse 37. yea and his most gracious repentings were (after all this) so kindled together, as to cry out [ how shall I give the up Ephraim, &] I cannot find in my heart to be so unkind to thee [ for I am God and not man, and I have holy ones in the midst of thee, &c.] Hos. 11.8, 9. I will not destroy the Vine for the sake of the few Clusters that have blessings in them, Isa. 65.8. God would not destroy Sodom and her four Cities, had there been found but ten Righteous Persons in those five Cities, Gen. 18.32. We therefore do well to argue in prayer to God, as Moses did, [ What will the Egyptians say, &c.] Exodus 32.12. and Numb. 14, 13, 14. and as Joshua [What wilt thou do to thy great Name?] Joshua 7.7, 8, 9. both those Arguments then did prevail with God, and why not now, &c?

The eighth Cordial is; Tho' God will (and out of his very faithfulness, Psal. 119.75.) Chastize his Childern, for whom he loves he chastens, yet he doth not love to chasten, Heb. 12.6, 7, 8. Rev. 3.19. Lam. 3.33. He hath tears in his eyes when a Rod is in his hand, &c. Therefore he assureth us, he will not chide forever least their Spirits should fail, and the souls that he hath made, &c. Isa. 57.15, 16, 17, 18, 19. He always corrects in measure, Jer. 30.11. and measures it only out by Peck and by Peck, and not by whole Bushels at once (as the Hebrew runs) staying his rough wind in the day of his East wind, Isa. 27.7, 8. The Lord saith [I will hear your cries for I am gracious ] Exo. 22.27. And even as a Father pities his Child, so the Lord pities us, Psalm 103.13. 'It is well known, that a little correction satisfies a kind Father for a great fault in his dear Child, when the Child swoons under its scourging, then the Father lets the Rod fall down on the ground, takes up his Child into his Bosom, and falls on kissing it to fetch life into it again, thus God did to Ephraim, Jer. 31.18, 20. He stirs not up all his wrath, Ps. 78.38. but in midst of wrath remembers mercy, Hab. 3.2 • 〈◊〉 rule is [as we are able to bear it] 1 Cor. 10.13. And his anger is but for a very little while, and then it ends in burning the Rod. Isa. 10, 5, 25. So that we have need, but of a little more patience, Heb. 10.36. James 1.4. Rev. 13.10. And God will give an expected end, Jeremiah 29.11.

The ninth Cordial is, Zion 's King is not so Titulo tenus, in an empty Title, and no more, but will come and set up his fifth Kingdom after all the four Grand Kingdoms (the Assyrian, the Persian, the Graecian, and the Roman ) be destroyed. The Human Philosophers do question whether there be a Quinta Essentia, a Fifth Essence distinct from the four Elements, Earth, Water, Air, and Fire: Yet Divine Daniel doth demonstrate that there shall be a Fifth Kingdom; though' Daniel doth obscurely compare the four aforesaid Kingdoms unto four Boysterous and Blustering Winds, Dan. 7.2. the fourth whereof (namely, that of the Roman Caesar's ) was more violent and more permanent than any of the other Three; for first, The Foundation of that Kingdom was laid in violence and blood at the beginning of it; as Julius Caesar (who was the first of the Caesar's ) was violently (as it were) digged out of his Mothers belly when he came into the World, and accordingly was his Soul as violently digged out of his Body, with stabbing Bodkins when he went out of the World. And secondly, This last of the four blustering Winds hath lasted longest in blood and violence for near to Two thousand years. But we are told of a small still Wind or Voice, 1 Kings 19.11, 12. which had the Lord in it, whereas neither the strong Wind, nor the Earthquake, nor the Fire (all foregoing) had none of them the Lord in them: This small still breathing Wind or Voice may have a relation to the Kingdom of Christ, who is called a Prince of Peace, Isa. 9.6. and Peace upon Earth, good will to men, Luke 2.14. and whose Kingdom consists of Peace and Joy, Rom. 14.17. This is the small still Voice that will at last most effectually becalm all the four violent Winds, &c. But Daniel doth more plainly declare the four aforesaid Kingdoms; all which he expressly compared to four foul Beasts, Dan. 7.3, 4, 5, 6, 7. then, after the final fall of all those four Beastly Kingdoms, he addeth a fifth Kingdom, which he calleth [the Kingdom of a Man ] verse 13, 14. to wit, of God-man, the Lord Jesus, whose Kingdom shall never be destroyed. N.B. Christ's Kingdom hath not a finis consumptionis, but only a finis consummationis: Tho' it shall be consummated when his Mediatory work endeth; yet then it will not be consumed, but only swallowed up by his Essential Kingdom, which shall then comprehend it to all eternity; his Mediatory Kingdom lasts until he hath made all his foes his footstool, &c. 1 Cor. 15.24, to 28. because he is both the Master & the Maker of the Macrocosm, or great World, & able to subdue all, Phi. 3.21.

The tenth Cordial is; This King of Zion hath a true right and propriety to his fifth Kingdom, even to all the Kingdoms and Common-wealths in the whole World. 'It is told us in express words [ whose Right it is, &c.] Ezek. 21.27. Now the Lord Christ hath a Royal Right hereunto by Three manner of means or ways; as first, by a Divine Eternal Ordination, he was verily fore-ordained for this transcendent Royalty, 1 Pet. 1.20. which word holds forth, how careful our heavenly Father was to make all matters sure concerning Man's Redemption by the Messiah; this great work was God's eternal purpose, Eph. 3.11. and such a profound Mystery was in that work, as made the holy Angels not only to admire it, but also desirous to peep into it (as the word 〈 in non-Latin alphabet 〉 signifies) 1 Pet. 1.12. and Eph. 3.10. Secondly, Christ came to this Royal Right by his Father's free and gratuitous Donation: The Father bids the Son [ Ask of me, and I will give Thee the Heathen for thy Inheritance, and the utmost parts of the Earth for thy Possession, Psal. 2.8, 9. N.B. If all things were conveyed to Christ himself by way of Asking, why then should we, poor Christians, expect any good thing without asking, especially when he bids us [ Ask and ye shall have, &c.] Matth. 7.7, 8. Christ indeed had a Natural and Essential Kingdom (as he was God, co-equal with the Father, Phil. 2.6.) This he had not by way of asking, but did enjoy it from all Eternity, and shall hold it to all Eternity: But his other (the Mediatory, Oecumenical, and Dispensatory Kingdom) Christ hath as a Donative and Gift (upon that Eternal Covenant made betwixt the Father and the Son) for his faithful fulfilling the great work of fallen Man's Mediator, as his Rich Reward; and this is that Kingdom which he will deliver up to the Father when the End of it is accomplished, and then the Son (as Man) shall be subject, that God may be all in all, 1 Cor. 15.24, 28. Thirdly, Christ hath this Royal Right by way of special and peculiar Exaltation. 'It is said, Christ humbled himself, &c. wherefore God exalted him, &c. Phil. 2.8, 9. the word [ 〈 in non-Latin alphabet 〉 ] signifies, Christ did empty himself in his State of Humiliation, passing through many little Deaths all his life long, and at last underwent that cursed and painful Death on the Cross as to his Body; and as if this had been too little, his Soul also was sorrowful to the Death, Matth. 26.38. Yea, he humbled himself so low as to lay down his Body three days in the Grave, &c. Therefore God declares his Decree to give him Royal Honor, Psal. 2.6, 7. and to exalt him so high, as not only to be above the Grave in his Resurrection, and above the Earth in his Ascension, yea and above the Heavens also in seating him at his Right hand upon a Throne of Glory in the highest Heavens. Beside all this, God sets his King upon his holy Hill of Zion, above all other Hills, and advances his Son's Scepter above all worldly Scepters, yea and dignifies him with a Name above every Name of Honor and Dignity both in Heaven, on Earth, and under the Earth, Phil. 2.9, 10.11. Then the Sun of Righteousness, Mal. 4.2. (which had lain long under a lasting Ecclipse) breaks forth into its former Native Splendor and Glory.

The eleventh Cordial is; This King of Zion, who hath now a true Tittle to, & a Right Propriety in a fifth Kingdom, will in due time become the full Possessor of it, whereof he is ever the Right Proprietor and Owner: So 'tis said [Until he come whose Right it is, and I will give it him] Ezek. 21.27. which intimateth, there is a time appointed by the Father, wherein he will give to his Son a plenary possession of all that he hath purchased a propriety in by his Death; and to explain what this is, we are told that Christ will take to himself his great Power and Reign, overturning all that oppose, and causing them to comply with this Conqueror; then all the Kingdoms of the World shall become the Lord's and his Christ's, Rev. 11.15, 17. Christ indeed saith, My Kingdom is not of this Worlb, John 18.36. Yet is it in this World; Christ is better called [King of Nations] than Tidal was, Gen. 14.1. as well as he is called [the King of Saints] Rev. 15.3. For when any grievous Calamity was about to come upon the Church of God from any of her Evil Neighbors, Jer. 12.14. to wit, the cursed Nations that compassed her about (as so many greedy Tigers, Bears, Boars, Lions, Leopards, Wolves, &c. saith Luther ) then God sent his Prophets to comfort his Church against this coming Calamity with this sovereign Cordial of Christ's coming as a King to Relieve and Rescue her from those Ravenous Beasts by his Irresistible Power and Regal Authority. There be many famous Instances hereof, not only that great Text, Zech. 9.9. and that also, Ezek. 21.27. but likewise (though' many more might be mentioned) I shall here add only one more, namely, that of Isa. 9.6, 7. at which time there was to come a most unparalleled Calamity upon the Church, Isa. 7.17, 18, 19. and 9.1. Then to preponderate and out-weigh the perplexity of that matchless Misery, the Prophet of God there doth comfort the Church, not only with the Birth, but also with the Kingdom of Christ, saying, [the Goverment shall be upon his shoulders, the Mighty God, the Prince of Peace, and of the Increase of his Kingdom there shall be no end ] Isa. 9.6, 7. The same may be observed in those two Prophets that followed Isaiah, namely, Ezekiel and Zechariah, as above quoted, all intimating the truth of Father Bernard 's excellent notion [Tamen Christus Rex est etiam in hoc Mundo, scilicet, in ordine ad Ecclesiam] that is, though his Kingdom be not of this World, John 18.36. which wholly lieth and walloweth in wickedness, 1 John 5.19. and whose God is the Devil, blinding their minds, &c. 2 Cor. 4.4. Yet Christ is King in this World, in his ordering and over ruling all the Affairs of the World, so far as they do relate to his Church in the World. Thus Christ is called [Lord of all] Acts 10.36. If it be asked [of all what?] 'tis answered, he is Lord of all persons, of all things, of all Kings, of all Kingdoms; he is Lord of his Church, and he is Lord of the World, and therefore he will not suffer his Church to be long wronged by the World. Now, in order that this Proprietary Christ may become Possessor of his Royal Right, the Lord resolveth to overturn, overturn, overturn all Impediments, &c. Ezek. 21.27. which threefold Repetition declareth both the certainty and the frequency of that overturning work; there must be many overturnings both of the Jewish and of the Gentile Nations: The Lord saith [ Yet once, and yet once more will I shake both Church and State, &c. Then the desire of Nations shall come, Hag. 2.6, 7. and then, that which cannot be shaken shall remain, Heb. 12.26, 27. and then shall we receive a Kingdom which cannot be removed, verse 28. In the mean time we are told of an [ 〈 in non-Latin alphabet 〉 ] He who now letteth, will let, to wit, Antichrist, until he be taken out of the way, 2 Thess. 2.7. Namely, by the Breath of Christ's mouth and by the brightness of his coming, verse 8. Those be the means whereby the Mystery of iniquity shall be overturned, and if one over-turning will not do, God will overturn three times, &c.

The twelfth comfortable Consideration is; That this Joyful time, appointed by the Father, wherein he will give to his Son, Christ, all that right of Royalty over all, as a rich reward for his Accomplishing the great work of Redeeming the world, doth now draw nigh, but to assign the precise point of time, day or hour when it shall be: This is the [ 〈 in non-Latin alphabet 〉 , or Postulatum ] the problem that hath proved an harder Question to resolve, than all those problems that the Queen of Sheba propounded to prove the wisdom of wise Solomon, namely to give an exact Assignation of that precise point of time, wherein the Father will give Livery and Seasin (as the Law-term Runs) to his Son, that Christ may become King de facto in his due time, as he hath been King de Jure (by virtue of that eternal Covenant betwixt the Father and the Son) from all eternity: To resolve (I say) aright this most abstruse Question, Hic labor, hoc opus est: 'It is a point of enquiry that hath posed & non-plus'd the most Mercurial and the Acutest and most refined wits in the world, yea, even, godly wise men (who have thought that they stood in the wisdom of God, and had the mind of Christ, as 1 Cor. 2.16.) have most notoriously plaid the part of sools in their extravagant conjectures upon this dark prophecy (shooting short of the Mark, &c. ) whereof time itself is the best expositor. Our Lord hath sufficiently corrected man's fond curiosity in his telling us [but of that day and that hour knoweth no man, no not the Angels in Heaven, neither the Son (as he is the Son of man) but the Father only, ] Mark 13.32. And the Lord (just before his Ascension) said unto his Disciples [It is not for you to know times and the seasons the Father hath put in his own power] Acts 1.6, 7. But it was then accounted enough for them to know that they should receive Power at Pentecost, &c. verse 8. and suitable to those sayings, afore-said, The Prophet Zechariah had said long before [That day of Christ's coming, is one day which shall be known to the Lord] Zech. 14.4, 6, 7, 8. which phrase is exclusive of any man's knowledge. And Note well; That prophecy of Zechariah hath respect to Isa. 60.19, Rev. 21. v. 23. and 22.5. The Pharisees asking Christ [when the Kingdom of God should come] He answered them [The Kingdom of God cometh not with observation] Luke 17.20 That is, not by human might or power, but by God's Spirit, Zech. 4.6. Our English Law saith [nullum Tempus occurrit Regi] That is, Subjects must not set a time to their Sovereign, nor send an ordinary Post for him, much less may we limit the King of Kings to our time, Psal. 78.41. Our time may be always ready, but my time (saith Christ) is not yet come, John 7.6. And never was our Lord so sharp upon his dear Mother, as when she would have limited him to her time, saying to her [What have I to do with thee Woman mine hour is not yet come] John 2.4. 'It is sufficient for us to know that this day of Salvation is nearer in our day, Rom. 13.11. than it was to our Fore-fathers in former days: We may safely say, 'It is now about the fourth watch of that long night of Antichristian Darkness, Antichrist's Evening (at which time the light begins, Zech. 14.7.) shall be Christ's morning, and his time of coming to comfort his (not-comforted) Zion, Isa. 54.11, 12. as he did to his Disciples, Mat. 14.25, 26, 27. Rebuking the storm that the Beast hath raised against the Ship (his Church) and his presence shall then bring her safe to shore, as John 6.16. to 21. N.B. And though' Christ come not with observation (as above) that is, as great Conquerors in Chariots of Triumph, and with numerous strar • y, live-Guards, &c. Yet we may truly say, that this King is come in our day, riding upon a company of Ass-Assinating Asses, as Zech. 9.9. Matth. 21.5. confounding the Language of those Babel-builders, and causing them to impeach one another: This is now for saving Zion while we were in a dream, Psal. 126.1. Nay not dreaming of any danger. God is exalted in his own strength, Psal. 21.13. and hath wrought wonders with the Jaw bones of these Asses far beyond Sampson, Judges 15.15, 16, 17. Christ hath cut the cords (or plow traces) of the wicked, Psal. 129.3. Oh! that they may never be able to Plow anymore, &c. The Mount of Olives Christ 's feet have made to cleave asunder to open a way for our deliverance, Zech. 14.4, 5. Oh! pray that this may be a precursor or forerunner of greater deliverances, that Christ may come quickly, leaping over mountains (the proudest Tyrants) Can. 2.8. Rev. 22.20. But we may not know the hour of his coming, Rev. 3.3. Therefore Watch, &c.

I shall conclude this Tract with these few Remarks. The first is; 'It is a peculiar Divine favor and privilege that the prophecy concerning Antichrists period which brings both a longer and worser persecution upon the people of God than did the Pagan power is both sealed and dated, which is a singularity above other Prophecies and Promises of God. N.B. But because this Beast's time of rising hath not a Divine date upon it as well as the time of his ruin hath, that therefore we are at a loss where to begin the right reckoning. Lo, Here is wisdom, Rev. 13.18. that is, Either herein is the wisdom, the unsearchable wisdom of God, for the exercise of his Church, or 'tis so abstruse and profound a point that it will exercise the most refined wits, and the most Spiritual wisdom of the greatest Divines in all Ages: The most valuable Authors do unanimously concur that his rise must be fixed betwixt the fourth and sixth Century, and supposing he rose in the year 400 (for he could not rise before the Pagan power was expired under the sixth seal's Prophecy which lasted so long. N.B. 200 years may be allowed him for growing into his virile State of Domineering Royalty which carries the Account to the year 600 and whether we ought to reckon from his first Rising or first Reigning [hoc restat ad probandum] Guessing is but a vanity where there wants Scripture light to ground and guide, And 'tis but a too lightly valuing a man's Reputation to venture rashly upon such Rocks, as too many famous men have split their Credit upon by their particular determinations which time the best Expositor hath confuted as false, but much more of this in my discovery of Antichrist largely handled there, &c.

The second Remark is; Tho' Antichrist have still many scores of years, wherein to continue and make war with the Saints, Rev. 13.5, 7. (As fixing the Epocha upon the Sixth Century doth necessarily imply.) N.B. Yet our Lord hath hitherto Interlaced (with the tedious time of this Beast's Beastly Reign ) some lucid intervalls to support the feeble faith, and trembling hopes of his people: As in the ten Primitive persecutions God now and then stoped the carreer of those Pagan persecutors, and gave his persecuted Saints a little leave (as in Job 's phrase) to swallow down their spittle but more especially when Constantine came to the Crown. N.B. And after the Church had about 97 years Rest by times which may be well meant [That silence in Heaven for half an hour] Rev. 8.1. At the opening of the seventh seal (after the six seals had destroyed the Pagan State which the Dragon had made his drudge to destroy the Gospel-Church) that brought forth the Trumpet-Prophecy, so therein all along God gave his Church some little revivings in their bondage under the Papagan power or Antichrist hitherto, and will do so till the vials destroy him.

The third Remark is; Nor was this all to give his persecuted people now and then some respite & intermission or some cooling times from hot persecutions only, but God also scattered Cordials for Corroborating and Comforting their Spirits in the Evil day. N.B. as, (1st.) It was a comfort to the Church that all the Pagan persecuting Emperors were so short lived, insomuch that 27 of them God blew out of the Imperial Chair, in the space of 200 years, and then the Devil was defeated of his first design, for so far was he from routing up the Church, by the Pagan power, that itself was routed up by Constantine, &c. This the Church over-lived to see; N.B. (2ly.) No less Joy it was to the Church to see the Devil defeated in his second design against her by his pouring out the Puddle water-flood of Arianism; for then the Lord his her in the Wilderness, Rev. 12.6, 14. And made the Earth help her, verse 16. to wit, the Goths and Vandals which the four first Trumpets Summon'd in upon the Roman Empire in the year 410 and wasted the western part of it about the 480 d. year. All which Interspace the Church enjoy'd peace in the Exercise of Religion; yea, and during this double design of the Dragon against the Church (the former in the form of a Pagan, the latter of a Christian, Arian, yet denying Christ's Deity, &c. ) beside the white robes given to those crying Souls under the Altar, Rev. 6.11.

N.B. The whole 7th. Chapter of Sealing and Securing 144000 is brought in for the comfort of the Church: Nor did his second design succeed; for beside the hiding place prepared of God for his Church in persecution, she was born as upon the wings of Eagles (as Exodus 19 4 and Deut. 32.11.) to soar above its reach, Rev. 12.6, 14. So that the Church had a liberty to condemn the Arians, Pelagians, Nestorians and Eutychians, by the 2d. and 3d General Councils which swallowed up the Flood. N.B. (3ly.) Still 'tis a comfort to the Church to be preserved under Anti-christ (the last attempt of a daring Devil (when he found it impracticable to destroy the whole Church ) he makes war against the Remnant of her seed, that keep close to the rule of God's word, Rev. 12.17. though' he slay the witnesses, yet he cannot bury them, God stirs up Friends to preserve them from perishing: And as the fifth Trumpet blew up the Saracens (who entered Spain the 714 years within 80 years time over-ran it and many other Countries, Italy itself, &c. & were got to the very gates of Rome which could not but cause the Pope to pull in his pushing horns; so the Sixth Trumpet brings up the Turks about the twelfth Century in Ottoman 's year (as 'tis said) 1296 (Joyning with the Saracens )▪ They are a curb to Papistry and a scourge to Papists, Rev. 9.20. for none worship Images as Papists do, As the Turks hath been a Rampart to the Protestants, so hath he been and is still Rampant to Popish Countries: what father Service God hath for him of that Kind is yet unknown but the sounding of the seventh Trumpet (which pours out seven Vials gradually upon the beast to destroy him) brings the greatest comfort, Rev. 11.15. The accomplishment of this is that which we must wait for, the vision being yet for an appointed time, Hab. 2.3. Dan. 8.19. &c. then expireth the Kingdom of the Beast and then Christ's Kingdom beginneth: Then the Temple of God (for Christ's worship and witnesses, both which hath been suppressed) shall be opened, Rev. 11.19. This is the third State of the Church described, Rev. 20. A serene and peaceable state till the battle with all the wicked of the world, which shall end with Christ's coming to Judgment and then follows the Triumphant state Rev. 21.22. Chapters. Seeing these sayings there can agree with no other State Rev. Chapters 12, 13.14, 15, to 20. do explain what is foretold in Chap. 11.

The 4th Remark is; There is certainly a time predicted and prefixed by God, wherein the Beloved City (as the Church is called, Rev. 20.9.) shall have a Golden Age, and Halcyon▪ Days for a thousand years upon Earth, which space of Time is repeated six several times expressly, Rev. 20.2, 3.4, 5, 6, 7. though' this whole Book of the Revelation be mostly mysterious; and, as Jerome saith (Epist. ad Paulinum) quot habet Verba, tot Sacramenta, so many Words, so many Mysteries; which may most surely be asserted concerning the 20th Chapter, that hath been a subject of so many differing and contrary Interpretations, and variety of Opinions, which is wittily called an Holy Disease: Yet this was the Judgment of the Antient Fathers in the very next Age to the Apostles. As, (1.) Tertullian contra Marcion. (2.) Irenaeus Tract. contra omnes Heresies.