WE proceed according to the method formerly proposed, to speak of the Restoring of Fallen man: And having described the Person of our Redeemer, and noted sundry won­ders in it; we are, in the next place, to handle his Offices. For our bet­ter understanding whereof, it is [Page 2] necessary that a great Objection be removed; viz. Whe­ther this very Jesus, born of the Virgin Mary, who was crucified, be that singular Messiah, in whom all that expect salvation must believe, that they may be saved?

To clear the Truth herein, I have chosen this Text, which holdeth forth the conclusion of that excellent Ser­mon which Peter preached unto multitude of Jews, on the day of Pentecost, after the holy Spirit had sate upon the Apostles in the similitude of cloven Tongues, like fire; whereupon they began to speak with other Tongues, as the Spirit gave them utterance; v. 1. to 5. This being ob­served and rumoured abroad, drew a great concourse of Jews to hear them; v. 5. The hearers are described, 1. By the several Nations of which they were; v. 8. to 12. 2. By their different affections. 1. All were amazed. v. 12. 2. Some mocked at them, as drunken, v. 13. Upon this occasion, Peter stood up, and having called for attention, v. 14. he first refuteth their cavills, who said, They were drunken; v. 15. 2. he proveth, by this dispensation, and by the Miracles which Christ wrought, and by the Pro­phesies, and by sundry other Arguments, that this Jesus is the Christ. 3. He concludeth with a weighty exhortati­on to all the people of Israel, to be assured hereof, in the words of my Text.

Wherein you may note three things. 1. The manner of knowing this great Truth, which is enjoyned unto all that shall be saved; Let all the house of Israel know assu­redly. 2. The ground whereupon this certainty of kn w­ledge must be built; viz the Scriptures implyed in this illative particle, Werefore, which referreth us to the proofs formerly pointed at in his Sermon. 3. The great Truth which must be thus certainly known, upon this ground, That God hath made that same Jesus, whom ye have cru­cified [...] Lord and Christ.

I shall briefly open the words, and then collect some chief Doctrinal observations from them.

All the House of Israel] House is put for Nation, [...] or People, by an usual Metonimie. Israel] in the letter, signi­fies the posterity of Abraham, descending from Jacob, who was called Israel: but in a spiritual sense,Gen. 32.28 Gal. 6.16. the Scri­pture extendeth it also to all Believers among the Gentiles, who are called, The Israel of God. Peter at this time, preached to the Jews; but his Sermon is written, not for their sakes alone, but for ours also. For,Rom. 3.29, 30. He who is the God of the Jews, is the God of the Gentiles also; and will justifie the Circumcision by Faith, and the Uncircum­cision through Faith, in this Jesus, the only true Messiah.

Let it know] The verb [...] is of as large significa­tion in Greek, as to know, is in English: It signifieth, [...] to know after any sort, whether in a scientifical, or in a Di­sciplinary way; that is, whether by the evidence of things to our reasons, and sense, or to our faith. In this place it is taken in the latter way, as also it is in other places, where faith and knowledge are joyned together exegeti­cally; so Joh. 10.38. and where they are confounded, and put one for another; 2 Cor. 4.13, 14. Now faith is grounded upon Divine Revelation, and assenteth to the Truths revealed in the same manner as they are revealed by God in the Scripture, some Truths are revealed in a general manner, as true and good in themselves, without application to us. Answerably faith yeildeth a general as­sent, and approbation to them. Some are more particu­larly revealed, as containing some excellent Truth and good, whereby some special benefit redoundeth unto us. Answerably faith receiveth and assenteth unto these, with adherence, affiance, and dependance upon the things re­vealed, with application to our particular cases, and as compared with all contrary desires and temptations. If the question be, which of these is meant? I answer, both in their order; the former as an inferiour degree of faith, and step to the latter; but the latter is principally intended. So that the knowledge here meant, is first with Applica­tion; [Page 4] a knowing this for our selves. Iob 5. ult. 2. With Power; as when Paul faith,Rom. 7.15. That which I do ( [...], it is well translated) I allow not; and the Antithesis in the next clause proveth that to be the Apostle's meaning: And in the He­brew, words of knowledge and sense, being taken in a spiritual manner, do imply or note suitable affections and actions. Thus to know Jesus to be the Messiah, includes the Will and Affections unto Christ, and imports re­ceiving and trusting in him; John 17.8. because, this knowledge is not meerly speculative, but practical; and the practise of our knowledge that this Jesus must be be­lieved on as the only true Messiah, is to believe in him as such.

Assuredly] [...] signifieth two things; 1. Certain­ly. 2. With confident security. In the first sense its op­posed unto opinion, which is an imperfect conjectural Assent unto things that are not clearly presented to our un­derstanding or sense. In the second sense, it is opposed to doubting, which keepeth the soul unsteady and restless, under suspition of the contrary; yet, not to all doubting, but to that which ariseth from Hypocrisie, and hindereth the soul from closing with Christ, and from cleaving to him, James 1.6.8.

That God hath made] [...]. The Arrians pervert­ed this expression, calling Christ from hence, a factitious God; I say, they perverted this Text: for, neither doth it speak of Christ as the Son of God, or in respect of his God-head; as if in that respect he was made: But Pe­ter sheweth that Jesus, whom as man they slew, and that rose again, according to the flesh, was made both Lord and Christ. Nor did the word made, used here to signifie Gods creating of Christ, as man (though it be true that Christ assumed mans created nature, according to which he may be called a creature) but here [...], as the Greek Scholia warn us, is the same with [...], or [...], that is, hath ordained, constituted. So it is [Page 5] elsewhere rendered; as in Mark 3.14. He ordained twelve, that they should be with him; or,Cyril Alex. l. 9. Thessaur. c. 3. ubi late expli­cat hunc Te­xtum, as Cyril of Alexandria noteth, made, here signifieth, declared; ac­cording to which sense, Peter a little before, called this Jesus of Nazareth, a man [...], demonstrated or approved of God by miracles, wonders, and signes, which God by him wrought among them; Asts 2.22. viz. to be the Messiah.

That same Jesus whom ye have crucified, both Lord and Christ.] That is, He hath ordained and constituted him to be that singular Messiah, promised to the Fathers. It seems that he ascribeth these two Titles, Lord and Christ, to this Jesus, in this place, to shew that it is he of whom David prophesied, under these names, calling this Jesus, his Lord; v. 27. from v. 34. from Psal. 110.1. and Gods holy One, Psal. 16.10. in respect of that anointing, whereby he was sanctified of God to be the only true Messiah.

I have done with the explication of the Text, and pro­ceed to the collection of Doctrines which this Text af­fordeth: For our clearing the Truths propounded, we shall speak to the words according to the order in which they stand in the Text.

Doctrine 1 It is indispensably required of all that would be saved, that they know Jesus Christ, with certainty, and with ap­plication, and with power.] Let all the house of Israel know assuredly.

This Point I shall first explain, then confirm, and lastly apply it.

1. For Explication.] I say not that the same measure of knowledge is required in all to salvation. For, 1. All have not the same calling, to be able to convince gainsayers, and to stop their mouths; [...] Tit. 1.9.11. 2. All have not the same measure of ability, and leisure to search into the course of Genealogies, and consent of Prophesies, and to unvail the Types; Heb. 5.13, 14. 1 Cor. 7.32, 33. 3. All have not the same measure of helps; every one [Page 6] hath not a Philip at hand, to open a Prophesie, as that Eunuch had; Acts 8. Therefore the same measure is not expected to be in all. Luke 12.48. But this I say, that all that would be saved, are bound to know Jesus Christ in this manner, viz. with certainty; Gal. 1.8. Col. 2.7. with application to themselves, Job 19.25. John 17.8.13. with Power, 2 Thes. 1.11. 1 Thes. 1.3.

2. For Confirmation and Proof of this Truth, weigh the following Reasons.

Reason 1 From the End for which this Truth is written in the Scripture. It is that we may have the certainty of it; Luke 1.4. and that we may believe and be saved; John 20.31.

Reason 2 From the duties which lye upon all Christians in refer­ence hereunto. viz. 1. To attain unto certainty and assu­rance in the grounds of their Religion; especially now, in this their elderly state under the Gospel, and under such means; 1 Cor. 14.20. Heb. 5.11, 12. Gal. 4.3.4. 2. To make a free and bold confession thereof, when they are called thereunto;Frustra garriet lingua, nisi ni­tus resideat fi­des. Calv. in locum. Rom. 10.10. Isa. 44.5. Acts 2. ult. 3. To be able to give a reason of their hope; 1 Pet. 3.15. The talk of the Tongue will be vain, if Faith be not in the heart, saith Calvin. 4. To suffer for this Truth; Luke 9.23, 24. Phil. 1.29.

Reason 3 From the great importance of thus receiving this Truth. 1. Because it is fundamental, a Truth necessarily to be laid in the Foundation of Christian Religion; Heb. 6.1. Matth. 16.16, 17. For without Christ we have no ac­cess to God; John 14.6. Nor is our worshipping God accepted of him, except we worship him in Christ; v. 22. 2. Because the efficacy of all saving Truths in our hearts and lives, depends upon our receiving them in this manner; Col. 2.6, 7. and our Fruitfulness; Phil. 1.9, 10, 11. and our victory over Temptations, from the world; 1 John 5.4, 5. from the Flesh; Acts 15.9. from the Divel; 1 Pet. 5.8. and our establishment in [Page 7] the Truth unto perseverance; Matth. 7.24, 25. & 16.16, 17. on the contrary, Apostasie is from mens not knowing Christ; thus Eph. 4.14. 2 Pet. 3.17, 18.

3. For Application of this Truth to our selves.

Use 1 It serveth to reproove three sorts of Christians. 1. Un­resolved Christians, that are alwaies unsetled in Religion; whose receiving this Truth, is rather in Opinion then Faith: As if there were no better and surer ground of certainty for this point, and the like in Scripture, then there is sundry Phylosophical Notions, which are appre­hended only by a Natutal Light, and received upon hu­mane authority; whence arose the Academicks [...], and Aristotle's [...], it seemeth; or for sundry Tra­ditions of the Pharisees, which they could not prove other­wise then by alledging the sayings of many men like them­selves; as the Papists in the like case put us off with the Fathers, and Schoolmen, and Councels. But this Truth hath Gods Authority, and the Revelation of the holy Spi­rit in Scripture, the Word of God himself who is Truth, and cannot ly, to confirm and clear it in the hearts of his people: Therefore its a sin, and of extreme danger to the souls of men to be wavering herein. Eph. 4.14. They pretend the obscurity and difficulty of understanding it, by reason of sundry Disputes about it among the Learned, and therefore chuse to stand as Neuters, till the Learned agree about this and other points; and in the mean time to serve God according to their light, without search­ing further. But, I demand, whence this obscurity and difficulty is, whereof they speak? It is not from God, but 1. from themselves; either they are careless neglect­ing due means to attain unto certainty herein; or they are profane, like Esau, and slight things which they value not. Such a spirit was in Pilate, when he asked what is Truth, but stayed not for an answer; Iohn 18. [...]8. and in Festus, Acts 25.19, 20. 2. From the efficacie of Satan in them, who blindeth the eyes of their minds, 2 Cor. 4.4. [Page 8] But with the Elect, being effectually called, it is otherwise, Iohn 10.4, 5. Therefore such Neuters give in evidence against themselves, that they belong not unto Christ, or have no Truth of grace in them.

2. It reproveth such as look at a general Assent, with some knowledge of these Truths, as sufficient to salvation, if they live without open scandal. For, 1. The Divels and Reprobates may have such a faith, and yet perish eternally; Luke 4.41. Acts 8.12, 13. 1 Iohn 2.19. Iohn 8.30, 31. The faith which Philip required in the Eunuch for Baptism, was Believing this Truth with his whole heart, Acts 8.37. which may serve also (by the way) to guide our judgements about that question, con­cerning the faith which fitteth men for Church-Fellowship; for no less Faith is required for Admission into Church-Fellowship, then was necessary for Baptisme: Therefore the tryal of mens fitness for that state, is to be made by their holding forth this manner of knowing Christ.

3. It reproveth presumptuous professors, who are con­fident, without a good ground, that they do believe in Christ unto salvation. To discover the vanity of this their confidence, I demand, 1. How long have you thus known Jesus Christ? Ever since you can remember? Suspect it; For all that know Christ in a right manner, can tell, that there was a time when they did not thus know Christ as now they do; Iohn 4.42. They will say, with that blinde man, One thing I know, that whereas I was blinde, now I see; Iohn 9.25. 2. Upon what ground is your knowledge of Christ built? Is it, because you were so taught and catechised from your Childhood; and all whom you know hold so? A Turk will give the same reason for his believing in Mahomet; An unbelieving Jew will give the same for his rejecting and blaspheming Jesus Christ. This therefore is insufficient, unless your faith be grounded on the Scriptures, and wrought in you by the Teaching of Gods Spirit in the preaching of the [Page 9] Gospell, Mat. 7.21.26. Rom. 10.14. John 6, 44, 45. 3. What effect is there of this knowledge of Christ, whereof you speak, in your hearts and lives? doth it worke no spiri­tual change in you? it is in vain Hos. 8.2, 3. for this trans­formeth, 2 Cor. 3.18.

2 Ʋse, It serveth to instruct and teach every man how to try himself, whether he know Jesus Christ in a right manner or not. This Tryall and discovery may be made three wayes.

1. By the object, or thing knowne, which is, and must be Jesus Christ, that is, salvation and unction, and what belongeth to them. For, to know Christ according to godlinesse, Tit. 1.1. 2 Pet. 1.5. is to know how hee bringeth grace and peace from God the father unto us, and how we may find these things in him; grace, as he is a saving Anointer, and peace as he is an anointed Saviour. In thus knowing him, we must know him to be a most ex­cellent good, both in himselfe and unto us; not a visible, but an invisible good, Heb. 11.27. not a temporall, but an eternall good, Heb, 13.8. Not a carnall, but a spirituall good, 2 Cor. 5.15.17. Not an earthly, but an heavenly good, 1 Cor. 15.45, 46, 47. And all these must bee true, both in him, and in us, 1 Joh. 2.8. When you thus know Jesus Christ, and that hee is all this to you and in you by his spirit, then you know him aright.

2 By the manner of knowing. 1. Not onely by the teaching of men, but of God, Jer. 31.33.34. with Joh. 6.45. the spirit of God speaking to, and in thine heart, by his Ordinance, 1 Joh. 4.6. Isa. 30.20, 21. causing thee to assent with application and power, Psal. 27.8. Jer. 3.22, 2. Not according to private interpretation, but according to the analogy of faith, in sobriety, 2 Pet. 1.21. Rom. 12.3, 6. 2 Tim. 1.13. 1 Cor. 4.6.

3 By the effects of it. 1. Doth it cause thee to sell all things to buy this pearle? Matth. 13.45. 2. Doth it pro­duce obedience in thy whole conversation? James 3.17. [Page 10] 3 Doth it frame your spirits to become as children? Matth. 18.3. for simplicity, humility and innocence of minde; and as fooles, 1 Cor. 3.18. in, and to the world? if so, answerable to this disposition will be your practise; 1. To desire the sincere milke of the word, as children, 1 Pet. 2.2. 2. To doe the deeds of a spirituall foole, or mad­man,1 Cor. 4.9, 10, 1 Cor. 1, 23, that is, not to be ashamed of doing the will of God, for the reproach or opposition of the world.

3 Ʋse, It serveth to exhort, and perswade you all, 1. To make out that you may attaine to this manner of knowing Jesus Christ. It is a difficult thing, and almost impossible to know what measure of knowledge that is, whereby Christ is let into the soule. The best and surest discovery of it, is, by the manner of our knowing him. Rest not therefore till you can say as Paul, I know in whom I have trusted, 2 Tim. 1.12. And with Peter, Joh. 6.68, 69. To this purpose. 1. Search the Scriptures diligently, Joh. 5.39. Act. 17.3.10, 11. 1 Joh. 4.1, 2, 3, 4. 2. Pray that God would mingle the gift of faith with the word, in your heart, Heb. 4.2.

2. To improve this manner of your knowing Christ, look at it as an undeniable, unalterable, infallible, and established truth, and so let it be in your hearts, 2 Cor. 1.19. 1 To comfort your hearts in the stability of all the promises in Christ, 2 Cor. 1.20. Whatever changes are in the creature, 1 Pet. 1.24, 25. 2. To cause you to trust in him, Psal. 9.10. Yea, to trust perfectly in him, 1 Pet. 1.13. and to ingage your hearts to be constant and firme unto him; For by being built upon this rock, wee become like this rock, constant and immoveable, Matth: 7.24. and 16.18.

So much shall serve to be spoken concerning the man­ner of our knowing Jesus Christ.

We shall now with the helpe of Christ, proceed to speak unto the second and third particular, viz. The ground whereupon this our knowledge of Christ must be built, [Page 11] implyed in this illative particle [Therefore] which refer­reth us to the proofes formerly alledged by Peter in this Sermon, which are all taken from the Scripture. Wherein you may note two sorts of proofes. 1. Generall, Ta­ken from the consent of the new Testament with the old, in asserting this Truth; the same spirit of God testifying in, and by both, that this Jesus, who was crucified, is the only true Messiah. 2. Speciall, For Peter in this Sermon proveth, that this Jesus is the Christ, by six particular Arguments, whereunto he referreth his hearers and us, in this particle [therefore] 1. From Types, of which he giveth David for an instance, ver. 25. 2. From Prophesies, of which he alleadgeth four, one out of Joel vers. 16. to 22. Another out of Psal: 16.10, 11. A third, out of Psal. 132, 11. in verse 30. A fourth out of Psal. 110.1. in verse 34, 35. which hee applyeth to this Jesus, as accomplished in him only, vers. 22, 29, 31, 32, 33. 3. From Genealogies, which he pointeth at, when hee saith, that this Jesus was the fruit of Davids loynes, according to the flesh, ver. 30. 4. From his Miracles, when he saith to them, Jesus of Nazareth was a man approved of God, among you by miracles, wonders, and signes which God did by him, in the middest of you, as yee your selves also know, ver. 22. 5. From the humiliati­on of the Messiah in his life and death, and secondly his ex­altation, in his resurrection, ascention, and session at the right hand of God, and coming to judge the world ver. 31, 32, 33, 34. 6. From his Mediatoriall office, in my Text. The force and scope of this illative [Therefore] in this place, being thus declared, I shall note from it, that,

Doctrine 2 The consent of the pen-men of Scripture in applying the Types, Prophesies, Genealogies, and Miracles and other particulars which belong to the Messiah, unto this Jesus whom the Jewes crucified, are infallible grounds, whereupon all that will be saved, must know as­suredly that this Jesus is the only true Messiah.

For clearing and proving this point, know 1. That the ground of our faith must be onely the authority of di­vine [Page 12] revelation in and by the word, No man knoweth the Son but the Father, Matth. 11.27. and the Father himselfe which hath sent him to bee the Messiah, hath born wit­nesse of him, John 5.37. How? by his word, ver. 38. Where is that word to be found? In the Scripture, ver. 39.

2 That the consent of the holy pen-men of the Scrip­tures; Moses with Christ, the Prophets with the Apo­stles in this Truth, should stablish our faith concerning it. Hence it is that Christ alledged Moses, and told the Jewes that beleeved not in him, that Moses, in whom they trusted, would accuse them; for, said he, had yee beleeved Mo­ses, yee would have beleeved me; fer he wrote of me, John 5.45, 46. And, speaking with the two Disciples going to Emaus, Hee began at Moses, and all the Prophets, and ex­pounded unto them in all the Scriptures, the things concerning him­selfe, Luk. 24.27. The same course he took to confirme the faith of the eleven Apostles, and the Disciples that were with them, saying; These are the words which I spake unto you whilest I was yet with you, that all things must be fulfilled, which were written in the Law of Moses, and in the Prophets, and in the Psalmes concerning me, vers. 44. The Apostles of Christ shewed their consent also with all the Prophets, in ap­plying what they fore-told concerning the Messiah, un­to this Jesus. Peter proved to the Jewes, that this Jesus, by whose name the cripple was made whole, is the Christ, from Moses, Act. 3.22, 23. and from the Prophets, ver. 24. The same also he preached to Cornelius a Gentile, Act. 10.38, 43. Philip the Evangelist, from Esa. 53.7. preached this Jesus to the Eunuch, whereby faith in Christ was wrought in him, Act. 8.35, 36, 37. Paul dis­puted, upon this ground, three dayes with the Jewes at Thessalonica, and proved, that this Jesus whom he prea­ched to them, is the Christ, Act. 17.2, 3. The same did Apollos at Achajah, Act. 18.28. To conclude, with this At­testation Paul ended his ministery and life, Act. 28.23.

3. That their consent appeareth in applying these six particular Arguments, Types, Prophesies, Genealogies, Miracles. &c. which belong unto the Messiah, to this Je­sus. These Arguments I purpose to handle severally, that you may see the consent of Scripture in them.

1 That the Types of the only true Messiah are verified in this Jesus alone. The Scripture expresseth two sorts of Types of the Messiah. 1. Reall. 2. Personall. Of both I shall speak severally, so far only as I find the New Te­stament owning them for types of Christ, and improv­ing them to signifie something concerning the Messiah, and applying them to this Jesus in some respect or o­ther.

1 The Reall types, which I shall take notice of for this purpose, are ten. 1. Jacobs Ladder, 2. Circumcision. 3. The Passeover. 4. The pillar of cloud and fire. 5. Their pas­sing through the red Sea. 6. Mannah. 7. Water out of the Rock. 8. The Brazen Serpent. 9. The Jubilee. 10. The Temple.

1 Jacobs Ladder, or the Ladder which Jacob saw at Be­thell, the foot of it on the earth, and the top of it in Hea­ven, the Angels of God ascending, and descending upon it; Jehovah himselfe standing above it, and speaking comfortably to Jacob, renewing the Covenant, and bles­sing him in Christ. We find this storyed in Gen. 28.12. to 16. Jesus Christ owneth this for a Type of himselfe, and so expounded it unto Nathaniel, John 1.51. where hee sheweth him that the Son of man is the truth of this Type. Now hee is resembled by the Ladder which Jacob saw, in respect of his Person, Office, and Efficacy. 1. In re­spect of his Person; as hee was man, hee was on earth; [Page 14] Ioh. 17.4. as the foot of the Ladder: As God, he was in Heaven, 1 Cor. 15.47. as the top of the Ladder; and as top and bottome made but one Ladder, in Iacobs vision, so God and Man in the person of this Jesus, but one Imma­nuel. 2. In respect of his Office, as Mediatour between God and man, he reconcileth things in Heaven, and things on Earth, Col. 1.20. as that Ladder did after a sort joyn heaven and earth together. 3. In respect of his Efficacy, whereby 1. He establisheth the Covenant be­tween God and us, Gal. 3.8.16, 17. 2. He blesseth us, by communicating all the good of the Covenant to us, Rom. 8.32. 1 Tim. 4.8. 3. He imployeth the Ministry of An­gels, for their good, who shall be heires of salvation, Heb. 1. ult.

2 Circumcision was instituted of God, and received by Abraham and his houshold, the onely visible Church of God at that time, in Gen. 17. It was a bloody and pain­full Sacrament, the cutting off the fore-skin of the flesh in the males of Abraham and his seed, and those that joyned themselves unto the God and people of Abraham in Church-fellowship, together with their infants of eight days old, to seale the Covenant of grace, which God made with Abraham and his seed in Jesus Christ: There­by Jesus Christ was typed, as he was to come of Abrahams seed, Heb. 2.16. And as he was, by the shedding of his blood, and his paineful death on the crosse, to establish and confirme the covenant, Dan. 9.27. whereby God in the trinity of persons becomes our God, and as he is gi­ven for a covenant to his people, Is. 49.8. that is, to be both the surety of the covenant, undertaking both for God and us, Heb. 7.22. and all the good of the covenant. And as hee was to rise againe on the first day of the weeke, which is the eighth day from the creation, for our justifi­cation, Rom. 4. ult. Hence Circumcision sealed, through Christ to come, unto Abraham and his seed, the belee­ving Jewes and Proselytes, both justification, Rom. 4.11. [Page 15] and sanctification, Col. 2.11. together with all other good promised in the covenant, and is now abolished by Christ, who is the truth of that Type, and hath substituted bap­tisme in the place and stead of it, to seale the covenant to confederates and their seed, Col. 2.10, 11.

3 The Passeover was instituted in Exod. 12. and is ow­ned and applyed as a type of Christ, 1 Cor. 5.7. and so it is testified to be in the new Testament in sundry respects. 1. In respect of the properties required in the Passeover, which are answered in Christ: 1. It must be a Lamb, so is Christ metaphorically called, Ioh. 1.29. 2. A Male, so is Christ, Isa. 9.6. 3. Without blemish, so is Christ, 1 Pet. 1.19. 4. Of a yeare old, it was not slaine the first day, week, or month, but at a fit age, so was the death of Christ, [...], Rom. 5.6. 5. One of their flocks and folds, so Christ was of the Jewes, according to the flesh, Rom. 9.4, 5. in whom salvation is of the Jewes, Ioh. 4.22. 6. A choise one separated from the rest, so is Christ, 1 Pet. 1.20. 7. It was taken on the tenth day, but not slain till the fourteenth, so Christ entered into his publik Ministery at thirty years old, and was slaine at the fourth Passeover after, and on the four­teenth day of the month. 2. In respect of the slaying of it: 1. The Passeover must be slaine, so was Christ, 1 Cor. 5.7. 2. The time of slaying it, was between the two evenings, viz. the evening of the day, which began at three a clock in the afternoon; and the evening of the night, which began at six; so was Christ, Mat. 27.46, 50. 3. Not a bone of it must be broken; so it was with Christ, Ioh. 19.36. 3 In respect of the using and improving of it being slain. 1. That the Lambe may become food, it must be rosted; so Jesus Christ, as suffering under the wrath of God, and rage of men and Devils, must be meditated upon with effectual appli­cation of the spirit, Mat. 3.11. 2. The blood of it must be kept in a Bason, as a precious thing; so must the blood of Christ 1 Pet. 1.19. and not be spilt on the ground, or trod un­der foot, Heb. 10.29. 3. It must be sprinkled upon the lintle [Page 16] and side posts of the doore, with a bunch of hysop dipped in it; so must the blood of Christ bee applyed unto us, by the spirit, working and quickening faith in us, Heb. 9.14. 1 Pet. 1.2. 4. As the effect of that was safety from the destroying Angell, so of this, deliverance from the wrath of God, Heb: 12.24. 5. The flesh of it must be eaten; so must Christ be fed on in the Ordinances by saith, Ioh. 6.55, 56. 6. With staves in their hand, and their loynes girt; so must we receive Christ, as ready to be at his dispose, to goe whither he will, and doe what pleaseth him, 1 Pet. 1.13. 7. With sowre herbs; so we must feed on Christ with sense of the bitternesse of sinne, and our captivity under it, and Satan, and the curse of the Law, from which Christ hath delivered us: and with mortification and fellowship in afflictions with him, 1 Cor. 11.26. Phil. 3.10. Col: 1.24. Zach. 12.10. 8. Not raw, so there must be a due preparation by the preaching of the Gospell, and shewing forth of Christs death, with examination of our selves that we eate not unworthily, 1 Cor. 11.26, 28, 29. 9. Nor sodden at all with water; nothing must be mix­ed with Christ and the Gospell. 1 Cor. 2.2. and 2.11, 3. 10. Whole; so wee must have full communion with Christ, whole and undivided, Ioh: 1.12. 1 Cor. 1.13. 11. None must remaine till morning; if any doe, it must be burnt: so Christ must be fed an while the season of grace lasteth without delay, and Christ being come the legall sha­dowes are condemned as unlawfull, as if they were bur­ned by the fire of Gods word and spirit, Gal. 4.9, 10, 11. Col: 2.16, 17. Heb. 13.9, 10. 12. By the whole family, and if it were too little, calling in others: thus Christ is to bee fed on in the Sacrament in communion with the Church, 1 Cor. 12.12, 13. with a desire in us of inlarging it, Luke 14.23.

4 The pillar of cloud and fire set up in Exod: 13.21. is ap­plyed to Christ as a type of him, Isa: 4.5, 6. Jesus Christ is the truth of this Type, in both his Natures, and in all [Page 17] his Offices. 1. In both his Natures: His Godhead is as fire, Heb. 12.29. his Manhood as a cloud, or vaile, Heb. 10.20. 2. In all his Offices. 1. As our Prophet, God guided them by the cloud, and sometimes spake unto them, revealing his will out of it, Deut. 31.15. Psal: 99.7. So he doth by Christ, as our prophet, teach and guide us, Matth. 11.29. and 17.5. 2. As our Priest, their be­ing baptized in the cloud, signified and sealed their being washed from sinne by the blood of Christ, 1 Cor. 10.2. 3. As our King: the cloud was spread over them for a co­vering, Psal. 105.39. and sometimes came between them and their enemies, behind them, Exod. 14.19. and thereby figured Christ his protection of his Church, as he is their King, Isa. 4.5, 6. 4. In that speciall consideration of Christ, wherein the faith of Gods people trusteth in him, and resteth on him, for all saving good: It is said, Jehovah went before them in that pillar. He that is here called Je­hovah, is called the Angell of God in Exod. 14.19. which is the Angell of the covenant, Mal. 3.1. Jesus Christ as the Apostle expounds it in 1 Cor. 10.9. who is called Iehovah our righteousnesse, Ier. 23.6. in whom God, re­conciled to us, is our guide and protector.

5. Their passing through the red sea, spoken of in Exod: 14.22. is applyed as a tipe of Christ, in 1 Cor: 10.2. Moses bad them behold the salvation of the Lord, ver. 1.3. which ti­tle is applyed unto Christ, in Luk. 3.6. To shew that Christ is present with his people, to save them in all troubles and afflictions, Isa: 43.2. and from all their spi­rituall enemies, and sinnes, both by justification, 1 Cor: 10.2. and sanctification, Mich: 7.19. through faith in him, Heb. 11.29. and will in the end give them songs of victory and triumph, Exod: 15.1. with Rev: 15.2.

6 Mannah, The story of this is in Exod: 16.14, &c. Christ applyeth this to himselfe, as a type of himselfe, in Ioh: 6.32, 48. And he is the truth of that type, in sundry re­spects. 1. In respect of qualities. The Mannah was white [Page 18] in colour, so is Christ in purity, Psal. 45.2. 2. It was round in figure, which being applyed to Christ, figured his e­ternity and perfection, Rev: 1.8. 3 It was sweet in tast, Exo. 16.31. So is Christ tasted by faith in the promises, 1 Pet. 2.3. Psal. 19.10. 2. In respect of quantity. 1. Mannah was little in seed, Exod: 16.14. but great in nourishment, vers. 12. So is Christ, small in appearance, great in vertue, Isa: 53. and 55.1, 2. 2. It was plentifully given, It fell as dew, covering the face of the earth round about their Tents; and was sufficient to feed six hundred thousand fighting men, besides women and Children. This figured the al-sufficiency and extent of the grace of Christ, Rom: 10.11, 12. 3. In respect of Gods manner and end in giving it, For 1. Mannah was a gift prepared of God for them, Ex. 16.15. So is Christ, Lu. 2.30 31. Ioh. 4.10. 2. It was given them from heaven, Ex. 16.4. So is Christ, Ioh: 6.31, 32. 3 It was a free gift unto unworthy ones, even to murmurers, Exo. 16.3, 4. So is Christ, who received gifts for men, even for the rebellious, Psal, 68.18. 4. It was a wonderfull and un­known gift, Exod, 16.15. So is Christ, Ioh: 4.10. 1 Cor. 2.9. 1 Pet. 1.12. 5 Mannah was given for food, Exod. 16.15. So is Christ, Ioh: 6.32, 48. 6 It was given them to save them from perishing, Ex. 16.3. So is Christ, Ioh: 6.53. 7 Mannah was presented to them as lapped in a bedding of dew, Num. 11 9. with Exo: 16:14. So is Christ dispensed in the preaching of the Gospel, Ro: 10:6, 7, 8. which is compared unto the dew, Deut: 32:2: He is exhibited also to beleevers in the Sacra­ment, which in that respect is called spirituall meate, 1 Cor: 10:3.4 In respect of their manner of gathering, and using Mannah. 1. The place where it was to be gathered, was round about their Tents. This figured the Church, where Christ is to bee found, Cant: 1, 7. 2. The time was every day before the Sun rose, on the last day of the weeke they had a double portion, but none fell, nor was to be gathered on the Sab­bath day. This signified that our indeavour to get Christ, should bee our first worke, Matth: 6:33. and our daily [Page 19] worke, Heb: 3:7:13. and to those that so doe, God will dispense Christ more plentifully towards their latter end, Luk: 2.29. but after this life there will bee a cessation of all opportunities and means of grace and labours for it. 3 They must goe out of their Tents to gather it, Exod: 16:16: So must wee goe out of our selves, sinne, and the crea­ture, who would have Christ, Matth: 11.28. 4 The mea­sures which every one received, was his omer full, which signified that the just shall live by his faith. Hab: 2.4. and that every beleever is compleat in Christ Col: 2.10. As for their manner of using it. 1 It must bee ground and baked, which may signifie our effectuall meditating of the suf­ferings of Christ. 2 It must bee eaten, else it would pu­trifie; So must Christ bee beleeved on, else the Go­spell revealing him, will be a savour of death, &c. 2 Cor. 2.16. For as God commanded them to gather every one according to his eating, an omer of Mannah, Exod: 16.16. So hee hath commanded us to beleeve in Christ, 1 Joh: 3.29. and with that faith to receive the Lords Supper, and Christ in it, 1 Cor. 10.16. under the penal­ty of Gods displeasure. For, as God was not well pleased with many of them that are Mannah in the wildernesse, 1 Cor: 10.5. and they were destroyed of the destroyer, ver. 10. So now, without faith its impossible to please God, Heb. 11.6. and therefore they that communicate unworthily at the Lords Table, Eate and drinke judgement to themselves, 1 Cor. 11.29, 30. 5 In respect of the consequent of their eating; Herein Christ farre excelled this type. For the Jewes that did eate Mannah are dead, Ioh: 6.49. but Christ feedeth beleevers unto eternall life, Ioh. 6.27. Mannah onely preserved naturall life, for a time, by being turned into the substance of the body, which fed upon it: But Christ both giveth, and preser­veth spiritual, and eternall life in his, Ioh. 5.25. 1 Ioh. 5.11. by changing all that receive him, so as that they are transformed into his likenesse, as by his spirit, 2 Cor. 3.18.

7 Water out of the Rock, of this see Exod. 17.6. Paul applieth it unto Christ as a type of him, 1 Cor. 10.4. and so it was in three respects. 1 As it was a rocke. 2 As it gave them water to drinke. 3. As it followed them. First as it was a Rocke, it was a type of Christ, who is also compared to a rock. 1 For strength, Matth. 16.18. 2 For shadow, Isa. 32.2. 3 Accidentally for scandall, Rom. 9.32. Secondly, as it gave them water to drink. 1 For unlikelinesse, Who would expect that a rocke should give drinke by sending forth waters? As little expecta­tion could there bee of saving good from Christ, if men looke onely at his abasement with the eye of sense, Isa. 53.2, 3. 2 Yet as notwithstanding that unlikelihood the rock did, at Gods appointment, give them water; So doth Jesus Christ give his spirit to those that beleeve in him, Ioh. 4.10. to 15. and 7.38, 39. 3 As by Gods or­dinance, this water should issue forth of the rock at Mo­ses his speaking to it in the hearing of the people; So is Christ given, together with his spirit, in, and by the preaching of the Gospell, Rom. 1.16. and 10.14 2 Cor. 3.6. Third­ly, As it followed them, 1 Cor. 10.4. So Christ in the com­munion of his spirit, followeth beleevers in the wilder­ness of this world,Phil. 4.19. to supply their wants, and satisfie their desires, Isa. 52.12.

8 The brasen Serpent. See the story of it in Numb. 21.6. &c. and how Christ explaineth it as a type of himselfe, Ioh. 3.14, 15. and so it is in sundry respects. For 1. That was a peece of brasse, like fire, yet it was not fiery. So Christ came in the similitude of sinfull flesh, Rom. 8.3. yet was without sin, Heb. 4.15. 2 It was the likenesse of a Serpent, which is cur­sed, Gen. 3. So Christ was made a curse for us, Gal. 3.13. 3 It was by Gods ordinance to bee lifted up on a pole, that it might be looked on by those that were a far off, as well as by those that were near; So was Christ on the crosse, Ioh. 12.32. and is daily in the preaching of the Gospell, Gal. 3.1. Ephes. 2.17. 4 It became effectuall, for [Page 21] the healing of such as were stung with fiery Serpents, by their looking unto it; so doth Christ unto all lost sinners, by faith in him, Ioh. 3.15. Mal. 4.2. 5 As nothing but Gods mercy moved him to give such an helpe, at that time, to them in that misery, as the brazen Serpent was: So nothing but his love moved him to give Christ, Ioh. 3.16. 6. No other means could heale them;Act. 4.12. and none but Christ can save us.

9 The Iubilee, instituted in Levit. 25.8. to 17. had its name from Jubal, a streame, or water-course, Jer. 17.8. as carrying us to Christ, who is the truth of this Type; Luk. 18, 19. The first Jubilee was to beginne after they were in possession of the land of Canaan, which they cele­brated in the seventh year of Joshua, as appeareth by Ca­lebs age, in Josh. 14.7, to 10. from thence reckon twenty eight Jubilees, and we are carried to the time of the death of Christ, when he cryed upon the crosse, it is finished, Ioh. 19.30. that was the 28th. Jubilee, and the last that e­ver the Jewes had in Canaan, to shew that the Truth was come, and therefore the Type vanished. Three par­ticulars are observable in the Jubilee, which are accom­plished in Christ. 1 The sounding of Trumpets, to give no­tice of the Jubilee, typed the preaching of the Gospell, which began in Johns Ministry, and Christ seconded it, Luk. 4.18, 22. 2 The liberty which was given to bond-men. &c. Christ hath accomplished spiritually, Ioh. 8.34, 36. Heb. 2.14, 15. 3 The restoring of Debtors to their possessions and families; Christ hath done spiritu­ally. Luk. 23.43. Eph. 3.15.

10 The Temple was a Type of Christ, The Lamb is the Temple, Rev. 21.22. Destroy this Temple, said Christ, and I will build it in three daies, Ioh. 2.19. This be spake of the Tem­ple of his body, ver. 21. The analogy between this Type, and the Truth, holds in sundry particulars. 1 As Gods presence was, after a speciall manner in the Temple, Psal. 132.14. So in Christ dwelleth the fulnesse of the [Page 22] Godhead bodily, Col. 2.9. 2 As the prayers made in the Temple, or looking towards it, were graciously answer­ed; So are the prayers that beleevers make to God, ac­cording to his will, in the name of Jesus Christ, Ioh. 14.13, 14. 3 The Lord vouchsafed blessing and protection to his people in the Temple, according to Moses his bles­sing of the Tribe of Benjamin in reference to the Tem­ple, which was built in his lot, Deut. 33.12. which is accomplished to the Churches under the Gospell, in, and by Christ, Isa. 4.5. 4 The vaile of the Temple signified Christ his flesh, which hid his Godhead, as the vaile did the most holy: it was also the doore and way, whereby the High Priest went into the most holy place, which rent in twaine when Christ dyed, Matth. 27.51. To shew, that now the death of Christ had put an end to all the Levitical Priesthood, ceremonies, and Temple-worship, and that now all men have free accesse through Christ crucified. Thus the Apostle applyeth it, Heb. 10.19, 20.

I have done with the Real Types, and shal now proceed to the Personall Types; in the choice of whom I shall wholly insist upon the clearest, as I finde them owned by Christ and his Apostles in the New Testament, preter­mitting sundry, who yet may bee looked at, as Types of Christ, in sundry respects.

2 Personall Types of Christ, of whom I shall take no­tice, are these. 1. Adam. 2. Noah. 3. Melchisedech. 4. Isaack. 5 Moses. 6 Joshua. 7 Sampson. 8 David. 9 Salomon. 10 Jonah.

1 Adam, He is spoken of as a type of Christ, Rom. 5.14. For 1. Both are common roots to their seed and posterity, Isa. 53.10. 2. Both their seed beare their image, 1 Cor. 15.49. 3 Both convey what they have, to their seed, Rom. 5.12, 14. 1 Cor. 15.22. 4 As Adam commu­nicated sinne to those that had not sinned actually, Rom. 5.14. So Christ communicated righteousnesse to those that had not wrought righteousnesse, Rom. 9.30.31. But herein Christ is far above Adam, Rom. 5.15. &c. 5 As Eve was formed out of Adams side, whilst he was a sleep, [Page 23] and afterwards conjugally united to him as his wife: So out of Christ dying, the Church is built, and joyned to him as his Spouse, in, and by the covenant, 2 Cor. 11.2, Ephes. 5.30, 32.

2 Noah, signifieth a Comforter, a Restorer, and Lamech his father, in giving him that name professed his faith in Christ, Gen. 5.29 He was a Type of Christ, especially in these particulars. 1 Noah found grace in the sight of God, Gen. 6.8. and in his sacrifice the Lord smelled a savour of rest, Gen. 8.21. and thereupon God established a covenant with him, and with his seed after him, &c. Gen. 9.9, 10, 11. So Christ is beloved of God, Mat. 3.17. who when hee gave him­selfe to be an offering for his Church, It was a sacrifice of a sweet smelling savour unto God, Ephes. 5.2. and in him God hath established a new covenant with his seed, Gal. 3.17. 2 Noah builded the Arke, Heb. 11.7, So Christ buildeth his Church, Heb. 3.3. 3 As Noah was in the Arke, whilst it was tossed and floated on the waters; So Christ is in his Church in all their troubles, Isa. 43.2. Matth. 28.20. 3 As Noah was a Preacher of righteousnesse unto the old world, 2 Pet. 2.5. So Christ, who preached by his spirit in the Ministery of Noah, 1 Pet. 3.19, 20. hath by his coming in the flesh brought in everlasting righteousnes, Dan. 9.25. but as it was in the daies of Noah, many beleeved not, but were secure in their disobedience, till judgement came upon them; So shall it be in the coming of the Son of man, Mat. 24.37, 38. 4 As in the Arke eight soules were saved by water, 1 Pet. 3.20. So in the Church, Baptisme doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurre­ction of Jesus Christ, v. 21.

3 Melchisedech was a Type of Christ, Therefore it is said, Heb. 7.3. He was likened to the Sonne of God, and that sundry wayes. 1. In the notation of his name, being by interpretation, King of Righteousnesse, Heb. 7.2. So is Christ, Isa. 11.4. Psal. 45.6, 7. 2 In his Office, Melchisedech [Page 24] was King of Salem, Priest of the most high God, Heb. 7.1. So was Christ King of Jerusalem, Zach. 9, 9. The King of the Jewes, Matth: 27 37. Prince of peace, Isa. 9.6. Not as Mel­chisedech, bringing onely earthly peace and temporall; but Christ is our peace with God, both spiritually and e­ternally, Ephes. 2.14. He is also our great High Priest, Heb. 4.14. in whom alone the Kingdome and Priesthood are inseparably joyned. 3. In his personall excellencies. 1 Without Genealogy, viz. mentioned in Scripture, Heb. 7.4. So was Christ, as Man without Father, as God without Mother and kindred. 2 Without beginning or end of life, expressed and declared in the Scripture: So is Christ, Rev. 11.1. 4 In the excellency of his Office. 1 Melchi­sedech was greater then Abraham, for he blessed Abraham, Heb. 7.1. And without all contradiction, the lesser is blessed of the greater, ver. 7. So Christ is the fountain of all blessings to his people, Ephes. 1.3. 2. He was greater then Aaron; for Levi, and so Aaron, paid Tithes in Abrahams loyns to Melchisedech, Heb. 7.9. 2. Melchisedech was not anoint­ed with materiall oile, as Aaron; nor received his Priest­hood from any other, but onely was so declared by the mouth of God; So Christ was anointed with the spirit, Luke 4.18. and made Priest by the oath of God, Psalm. 110.4. 3. Melchisedech passed not his Priesthood to a­ny other, nor can any other succeed him, as in the Le­viticall Priesthood they succeeded one other; So it is with Christ, Heb. 7.24, 25

4 Isaack was a type of Christ. 1 As he was the Son of promise, Gal. 4.28. So Christ is the promised seede, Gal. 3.6. For Isaack was not to be borne by the ordinary strength of nature, but of Sarahs dead wombe; insomuch as when the Angell foretold it to Sarah, shee thought it impossible, Gen. 18.12. So Christ was not incarnate by the strength of nature, but by the power of the Holy Ghost, after an unconceiveable manner; so as when the Angell told his mother Mary of his miraculous man­ner [Page 25] of birth, she thought it impossible, Luk. 1.34. And as by vertue of the promise beleeved, Isaack was born of Sarah, notwithstanding the deadnesse of her womb, and Abrahams old age, Rom. 4.19. So by beleeving Mary con­ceived Christ, though she knew not man, Luk. 1.38. And of Isaack it was said to Abraham, In thy seed shall all the nati­ons of the earth be blessed, Gen. 22.18. but it was in reference to Christ the fountaine of all blessings to his people, Psal. 72.17. And as Isaack was his fathers heire, so is Christ the heire of all things, Heb. 1.2.

2 As Isaack was offered up for a sacrifice by his father Abraham, in respect of his purpose, Gen. 22. So God spa­red not his owne Sonne, but gave him to death for us, Ioh. 3.16. Rom. 8.32. Yea, what Herod and Pontius Pilate &c. did unto him, it is ascribed to the hand and coun­sell of the Father, Act. 4.27, 28.

3 In respect of Isaacks sufferings, and obedience to his Father, Christ and hee are like; onely Christ infinitely excells him. Isaacke, without reply, submitted himselfe to his Father, even to the death, suffered himselfe to be bound upon the wood, and yeelded himselfe a burnt of­fering unto the Lord, Gen. 22.16. So Christ, without re­ply, was obedient to his Father unto the death, and was content to be bound, not as Isaack, for himselfe a­lone, but for his people; and laid downe his life, a whole burnt offering, and a ransom for many, Psa. 40.7, 8. Matth. 27.2. Joh. 10.18. Phil. 2.8. Joh. 16.28. The father of Isaack, and the Father of Christ first laid the wood upon them both, and then both upon the wood. And as Isaack must be offered alone, the servant staying at the foot of the hill a far off; So Christ must tread the wine-presse a­lone, Isa. 63.3. his Disciples being scattered from him, Joh. 16.32.

4 In respect of deliverance, As Isaack was offered, and dead three daies, in his fathers purpose, yet dy­ed not, but his father received him as from the dead; So [Page 26] Christ offered, his Divinity dyed not, and his humani­ty dead in the belly of the earth, after three dayes hee revived, and raised himselfe againe, to dye no more. So both were delivered from death, wherein the Apostle plainly makes him a Type of Christ, Heb. 11, 19.

Fiftly, Moses was a Type of Christ, Deut. 18.18. There is a similitude, but not a parity between them. Not a parity, Heb. 3.3, 5, 6. yet a similitude. 1. In their out­ward and visible personall estate. Moses was borne of meane parents, in the time of Israels bondage under the Egyptians: Christ was borne of mean parents, in the time of the Jewes subjection to the Romans, Isa. 53. Luk. 2.1.3, 4, 5, 24. And as Moses was no sooner borne, but he was exposed to the cruelty of Pharoah, and sought out to death: So Christ, in his infancy, was sought out of King Herod to be slaine, but both, by Gods extraordi­nary providence were delivered and saved, that they might bee Deliverers, and Saviours unto others. Moses was meeke above all men living, yet full of zeale against sin, Numb. 6.12. Exod. 32. So was Christ a pattern of meek­nesse, Matth. 11.29. yet most zealous against those that prophaned the Temple, Joh. 2.14. to 18. and against hy­pocrites, Matth. 23. we read little of either of them in their private life.

2. In their Office and Function. Both were sent of God, Moses to deliver Israel from Egyptian bondage, Christ to deliver his people from the bondage of sin and Satan, Joh. 8.36. 2. Both were furnished to their office, Moses was learned in all the wisdome of the Aegyptians, Act. 7.22. Christ was learned to admiration, Joh. 7.15, 46. Moses was furnished with many mighty miracles, which God wrought by him, to confirme his calling; so was Christ, and therein above Moses, who did them by the power of Christ, but Christ by his owne power, Isa. 35.5, 6. with Matth. 11.4, 5, 6. 3 Both executed their office faithfully, but Christ far excelled, Heb. 3.5, 6. Moses brought glad [Page 27] tidings to Israel of deliverance from Pharoah, but Christ preached a far better and greater deliverance, Luk. 4.18. Moses received the Law from God, and delivered it to Is­rael as a mediator, not of redemption, but of Prophe­ticall Ministry, Gal. 3.19, but Christ not onely received the Law, but fulfilled it, and not only brings the Law, but grace also, Joh. 1.17. and is Mediator of a new Covenant, and surety of a better Testament, Heb. 7.22. and 9.15. and that not onely in way of Prophesie, but of redemption. Moses delivered a perfect rule both for Doctrine and Wor­ship, even unto the smallest things in the house of God: So hath Christ given us under the New Testament a most perfect rule; to which nothing can be added, nor from it diminished, nor altered in it, Matth. 28.20. 4 Both suffered much in their Ministery. Moses fasted forty dayes and forty nights in the mount alone, being to deli­ver the Law: Christ fasted forty daies and forty nights in the wildernesse alone, being to preach the Gospell. Mo­ses was rejected of the Hebrews, for whose good he came, Exod. 2.14. So Christ came to his own, and his owne recei­ved him not, Joh. 1.11. and 19.15. Jannes and Jambres re­sisted Moses in his miracles and doctrine, 2 Tim. 3.8. So did the Scribes and Pharisees resist Christ in his, Matth. 12.24. God shewed himselfe more to Moses, then to any Prophet, Numb: 12. But Christ herein excelled Moses, Ioh. 1.18. Moses his face was covered with a vaile, and under his Ministry the vaile was upon the hearts of the Jewes in reading the Law, 2 Cor. 3.13, 14, 15. Christ with the vaile of his flesh hid the glory of his deity, and so preacheth the Gospell, that the vaile is taken from mens hearts in their conversion to him, that they behold him with open face, and are changed, &c. according to his image, 2 Cor. 3.18.

6 Joshua is so clearly a Type of Christ, that in the new Testament he is called Jesus, Heb. 4.8. Both were Savi­ours, the one corporal, the other spirituall. Both were [Page 28] Leaders of their followers unto rest; the one temporal, the other eternall. 1. What Moses could not doe, because of their unbeleefe, viz. to bring them to Canaan, Joshua did; So What Moses law could not doe, viz. to bring us to heaven, because of the infirmity of our flesh, Christ by his Gospell hath done for us, Rom. 8.3. 2 Joshua entred Canaan, and possessed it by conquest, Josh. 12.10. and as­signed to his conquering followers their portions and inheritances by lot, Josh. 14.1. So Jesus Christ ascended in­to heaven by conquest, Ephes. 4.8 and prepareth a place there for every one of his followers, Joh. 14 2. and there gives them an inheritance, Col. 1.12. But they that pos­sesse it, must be conquerors, 2 Tim. 4.7, 8. 3 Joshua threw downe the walls of Jericho by weake and contemptible means, in outward appearance, Josh. 6.5.20. So Jesus Christ casts downe strong holds by the foolishnesse of preaching, 2 Cor. 10.4, 5. 1 Cor. 1.21, 27, 28. 4 The sun stood still at Joshua's word, whilst he was slaying his e­nemies, Josh. 10.12. So whilest Christ was spoiling prin­cipalities and powers on his crosse, the sun hid his face by the will of Christ, Matth. 27 45. Of both these daies it may bee said, as Josh. 10.14. There was never before day like, nor afterward shall bee. 5 Both communi­cated the honour and comfort of their victories to their followers, Josh. 10.24. Rom. 16.20. 6 Both give rest to their followers; Joshua a typicall rest, Jesus a true rest; Heb. 4.8, 9, 10, 11.

7 Sampson, of the Tribe of Dan, judged Israel twenty yeares, Judg. 16.31. he was according to Jacobs Prophe­sie in blessing that Tribe, Gen. 49.16, 17. a serpent by the way, unto the Philistims in the foxes, jaw of an Asse; and the house posts were the heeles of the horse, where­upon three thousand Philistims rode, and fel backward. That he was a Type of Christ, appeared in Jacobs expres­sion, vers: 18. I have waited for thy salvation, O Lord; mean­ing Christ, who by death should overcome his enemies, [Page 29] and save his people, Heb. 2.14, 15. See the agreement be­ween them in these particulars.

1. In their Persons. Sampson was borne beyond the strength of nature, his Mother was saluted by an An­gell, who foretold his conception, and that he must be­gin to save Israel, and confirmed this promise by a signe, Judg. 13.3, 4, 5. and so was it concerning Christ, Luk. 1.30. &c. Mat. 1.21.

2 There is a similitude between them in Actions. Sampson desired a wife of the Philistims; and it was of the Lord, in a sence, Judg. 14.4. So Christ cast his love on the Gentiles, that were not beloved, to marry them to himself, Hos. 2:29. Sampson put forth Parables and Riddles to the company that came to his contract, Judg. 14.12. So did Christ speak in parables to the pharisees, Mat. 13.34. The Riddle he put forth was, Out of the eater came forth meate, and out of the strong came sweetnesse, Judg. 14.12. Christ by his death (which seemed to eate him up) became spi­rituall meate to beleevers, the bread of life, sweeter then hony, out of this strong Lyon of the Tribe of Judah. Christ dead, Christianorum processit examen insta [...] apum, Aug. Serm. 107. de temp. Sprang flocks of Christians, like swarms of Bees, sweet as hony.

3 There is a likenesse also in their Passions, or Sufferings: Both were sould for money, under pretence of love, ap­prehended by their enemies, led away, bound, brought forth at a great feast, blinded, scorned, fastned to a post, offered themselves willingly to death, dyed among wic­ked men, and thereby destroyed the powers of the Churches enemies.

4 They are alike in Victories: Sampson with his own hands slew a Lyon in the Desert, Judg. 14.6. So Christ conquered Satan, that roaring Lyon, in his three hellish assaults in the Wildernesse, Mat. 4.2. Sampson, by the jaw bone of an Asse, a weake and insufficient instrument, in it selfe, for so great a Victory, slew a thousand men, [Page 30] and laid them heapes upon heaps, with his owne hands, the spirit of the Lord coming upon him, Judg. 15.14. to 17. So Christ, by the Ministery of the Gospell, a weak instru­ment in it selfe, made powerfull by the spirit, subdu­eth Kingdomes and Nations to himselfe, 1 Cor. 1.25. Rom. 16.26. 3 Both slew more of Gods enemies by their death, then in their life; even when they seemed to be in their enemies Power, Judg. 16.30. 1 Cor. 15.26. Heb. 2.14. 4 When Sampson was in Azzah, and his enemies thought they had him in their hands and power, he a­rose at midnight, and tooke the doores of the gates of the City, and the two posts, and lift them away with the Bars, and laid them on his shoulder and departed, Judg. 16.3. So when the enemies thought they had Christ sure enough, having buried him, laid a stone on him, sealed it, and watched him; he a­rose in his might, carryed away the gates, and barres of death, and broke the bonds of it, Rom. 1.4. Act. 2.24.

Jer. 30.9. Ezek. 34.24. Hos. 3.5.8 David was so manifest a Type of Christ, that Christ is frequently called David. In sundry things they were a like, but Christ was far above David, Psal. 110 1. They were alike: 1. In Descent from obscure and low paren­tage, Jesse, Isa. 11.1.

2 In Calling. 1. To bee the head of Nations, Psa. 18.43. 2 Invested in their office at the same age; David being thirty years old was anointed, 2 Sam. 5.4. Christ at thirty years old was baptized, Luk. 3.21, 23. 3 Both were furnished by the Spirit, with gifts fitting them to their function, 1 Sam. 16.13. Luk. 4.18, 21.

3 There was a likenesse of David unto Christ in his Warres. Wherein you may note, 1. That both their first followers were for the most part poore men, and such as were grieved in spirit, 1 Sam. 22.2. Matth. 11.5.28. But as afterwards David had his seventy Worthies, 2 Sam: 23: So Christ had his seventy two Disciples, and twelve A­postles, that were valiant in fighting the Lords battles. [Page 31] 2 Both had open and secret enemies, Davids open ene­mies were Goliah, Saul, and his house, besides Amalekites, Philistims, &c. So Christs were, the Devill, Herod, the Scribes, and Pharisees, and the Jewes, &c. Davids secret e­nemies were Doeg, Achitophell, Absalom, and sundry o­thers, Psal. 41.9. So Christs secret enemies were Judas, Luk. 22.21. and the Jewes his owne people. 3. Both had wonderfull deliverances and victories. Often did David escape Sauls laying waite for him, and Christ the like, and much more of the Jewes. Sauls messengers sent to take David, but the spirit of Prophesie fell upon them among the Prophets, and hindered them, 1 Sam. 19.20. Some­what like that befell the Messengers, whom the Phari­sees sent to apprehend Christ, Joh. 7.46. David was victo­rious against Goliah, and cut off his head with his own sword: so Christ over-came Satan by the Scriptures, which he used as his weapon against Christ, Mat. 4.

4 There was a likenesse between them in their King­domes. Both of them were at first despised and rejected, Psal. 118.22. Both administred their Kingdome upright­ly, Psal. 101.1. &c. and 45.7. And the perpetuity, and u­niversall extent of Davids kingdome is verified onely in Christ, Psa. 132.12. Rom. 15.9.

9. Salomon was a Type of Christ, the true Jedidiah, be­loved of God. There is a great likenesse between them, but no equality; for Christ is greater then Salomon, Mat. 12.42. Yet a likenesse there is; 1. In the Peace and Tranquil­lity their Subjects enjoy under their government. Salomons name signifies a man of peace, 2 Chron. 22.9. and Christ is the Prince of Peace, Isa. 9.6. Peace is one of the priviled­ges of his kingdome, Rom. 14.17. not onely outward, as Salomons was, but inward and eternal. In Salomons daies all Israel and Judah dwelt without fear of bodily enemies, 1 King. 4.25. and Christ sets his Subjects at liberty from fear of spiritual enemies, Luk. 1.74. 2 In their personal wisdome, wherein Salomon excelled other men, 1 King. [Page 32] 4.29, 30. But Christ excelled Salomon, Col. 2.3. Matth. 12.42. 3 Salomon gave a proof of his wisdome at twelve years old in his sentence about the Harlots, 1 King. 3.28. and Christ of his at the same age, in his disputing with the Doctors. 4. In their royall State. Salomon exceeded all Kings in glory and wealth, 1 King. 3.13. but Christ, in a spirituall sense, farre exceedeth him. For Salomon had but one crowne, Cant. 3.11. Christ hath many, Rev. 19.12. Salomons wealth was in silver and gold, &c. wherewith hee inricheth his Subjects; Christ bestowes better things on his, durable riches and righteousnesse, Prov. 8. 1 Cor. 1.30. His Throne is above Salomons, even at Gods right hand, and he rode more magnificently on his crosse, then Salomon in his chariots of gold, Col. 2.14, 15.

10 Jonah is owned for a Type of Christ in Mat. 12.39. No signe shall be given them, but the signe of the Prophet Jonah: Jonah was a prophet sent to preach repentance to Niniveh. The same was the subject of Christ his preaching to the Jewes, Mat. 4.17. There is a great disparity between Jo­nah and Christ; therefore he said to the Jewes, a greater then Jonah is here, Mat. 12.41. Jonah was but a man, Christ is God and man, Jonah was a sinfull man, Christ with­out sinne; Jonah, though a Prophet, yet but a servant, Christ is Jonah's Lord. Yet there is some similitude be­tween them. 1. Both offered themselves to death wil­lingly to save others. Jonah did so, Ion. 1.12. So did Christ; Ioh. 10.18. & 18.5. & 11.50. 2 Both had terrors mingled with faith. Ionah had so, Ion. 2.4. So had Christ, Mat. 27.46. 3 Alike fruit followed both. For as when Jonah was cast into the Sea, it ceased from raging, and there was a great calm, Ion. 1.15. So by the death of Christ, the wrath of God the Father was pacified, and peace was procured for be­leevers, Ephes: 2.14. And as by Ionah's being cast into the Sea, his fellowes were saved from drowning, Ion. 1.12. So by Christs being put to death (though without de­sert on his part) all beleevers are saved, Matth. 20.28. [Page 33] Ioh. 11.50. 4 In Ionah we have a Type of Christs burial, no­ted by Christ himself, Mat. 12.40. who was three days and three nights (part being put for the whole) in the grave, as Jonah was in the belly of the Whale. 5 He was also a type of Christ in his resurrection: For as the belly of the Whale could not keep Jonah any longer, so neither could the grave hold the body of Christ longer, it must not see corruption, Act 2.24.25, 26, 27. 6 Jonah after his resur­rection preached repentance to the Ninivites, with good fruit, to the saving of them from the threatned destru­ction; So Christ, after his resurrection sent his Apostles, and his Spirit with them, to preach unto all nations, Mat. 28.20. Joh. 16.8. and in them, himselfe preacheth to those that are a farre off, Ephes. 2.17. Therefore the Ni­nivites shall rise up against impenitent unbeleevers under the Gospell and condemne them, for they repented at the preach­ing of Jonah, but Christ that preacheth to us, is Jonah's Lord and Master, and he comes from the bosome of his father, Joh. 1.18. and from the grave and death, where­as Ionah came but out of the Whales belly; and he preach­eth so great salvation to us, Heb. 2.3, 4. whereas Ionah prea­ched only destruction to them. If they should condemn the Jewes that lived in the daies of Christs conversing with men in the flesh, much more us; for they refused Christ in his abasement, we in his glory, speaking from heaven, Heb. 12.25.

So much may serve to have been spoken to prove that this Jesus is the truth of the Types of the Messiah,The first par­ticular Argu­ment, to prove this Jesus to be the Messiah from the Types both Reall and Personall. Whence I thus argue, He that is the only truth of all the Scripture-Types of the Messiah, is the onely true Messiah. But this Jesus who was cru­cified, is the onely truth of all the Scripture-Types of the Messiah. Therefore he is the onely true Messiah.

The second Argument to prove that this Jesus is the onely true Messiah,2 From Pro­phesies. is taken from the Prophesies concern­ing the Messiah, which we shal evince to be all fulfilled in [Page 34] this Jesus, who was born of the Virgin Mary, and crucifi­ed by the Jewes, under Pontius Pilate.

The first and most generall Prophesie, is, that which God himselfe expressed in Gen. 3.15.Gen. 3.15. The seed of the woman shall peirce thy bead (O Serpent) and thou shalt peirce or bruise his heele, or footsteps. The Hebrew Doctors (in Targ. Ierusalemi) refer the fulfilling of this prophesie to the last days, the daies of the King Messiah; and who can that be, but this Jesus? who was made of a woman, Gal. 4 4. with­out the help of man, as being the fruit of the womb of the virgin Mary, Luk. 1.42. His heels or footsteps, not his head, was pierced when he was crucified, through infirmity, and put to death concerning the flesh, but was quickened by the spirit, and liveth through the power of God, 2 Cor. 13.4. 1 Per. 3.18. But he pierced the Serpents head, when through death, he destroyed him that had the power of death, the devill, Heb. 2.14. being the Sonne of God manifested for this purpose, that hee might destroy the workes of the devill, 1 Joh. 3.8. Besides this generall prophesie, there are sundry speciall Prophesies, which cannot be applyed to any other, but to this Jesus (of whom we speak) to prove him to be the Messiah.

2 Prophesies of the places where the Mes­siah must be exhibited.First, Such as concerne the circumstance of places, where the true Messiah must be exhibited.

1 He must be born at Bethleem Ephrata, Mich. 5.2. So was this Jesus, Matth. 2.5, 6.

2 He must be brought up at Nazareth, So was this Jesus, Mat. 2.23. He must come riding upon an Asse, and upon a Colt the Fole of an Asse to Jerusalem, Zach. 9.9. This was fulfilled in this Jesus, Matth. 21.2. to 12. Ioh. 12.12. to 16. And that no other Messiah in whom these Prophesies must be accomplished, is to be expected, will convict­ingly appeare to him who shall consider that these pla­ces, Bethleem, Nazareth, and Ierusalem, were destroyed above sixteen hundred years since: Therefore the time fore-told by the Prophets, for the coming of the Messiah, is past long since. This we shall further prove from the next sort of prophesies.

2 The Prophesies which concerne the circumstance of time, when Messiah should come, are all exactly accom­plished in this Jesus. I shall instance in foure Prophe­sies.

First, Gen. 49.10. The Scepter shall not depart from Judah,2 Of the time. Four prophesies 1 Gen. 49.10. Messiah must come while the Mosaicall polity stood, and the diffe­rence of Tribes continued a­mong the Jews nor a Law-giver from between his feet, untill Shilo come, and unto him shall be the gathering (or obedience) of the people.] This the Hebrew Doctors (in Targ. Ierusal.) apply unto the Messiah, Saying, Kings shall not cease from the house of Judah, nor Doctors that teach the Law, from his childrens chil­dren, untill the time that the King Christ doe come; whose the kingdome is, and all the Kings of the earth shall be subject to him. Now that this is fulfilled only in this Jesus may be evin­ced from three grounds.

1 From his Name, Shilo, of Shili a secundine. [...] The He­brew writeth it after an unusuall manner, which imply­eth his sonne, and her son, as a prophesie, that he should be of a virgin, and of the Linage of Iudah.

2 From the Tribe out of which he should come, Iudah, which Paul testifieth, is accomplished in this Jesus, saying, it is evident that our Lord sprang out of Judah, Heb. 7.14. Whereby wee may see unto what blindnesse and hard­nesse the Jewes were come in the dayes of Christ, who, though they knew that this Jesus came of that Tribe, yet they denyed him to be the Messiah; saying, We know whence this man is, but when Messiah commeth, no man know­eth whence he is, Joh. 7.27.

3 From the time, when hee should come.] This cir­cumstance was first revealed unto Iacob, and was not known in the world till this prophesie. And therefore the former Patriarchs from Adam looked for the Messiah to come in their times. Hence was Abrahams sadnesse, Gen. 15.2. By [the Scepter] here is not meant the rod of af­fliction as shebet signifieth in Iob 21.9. for in that sence it had not been true; for the rod did sundry times, for a season depart from them. As in the daies of Ioshua, after [Page 36] he had conquered the Canaanites, and under the Judges, when they had rest sundry times from their oppressors, and especially in Salomons reign, 1 King. 4.25. and 10.27, But shebet here signifieth a rod of Power, a Scepter of Dominion, and so it usually signifieth in Scripture when the Messiah is prophesied of, Psal. 45.7. and 110.2. and the context evinceth that it must be so understood in Iacobs prophesie. 1. By the bowing down of his brethren, v. S. 2 By comparing him to a Lyon, vers. 9. 3 By joyning the Law-giver with the Scepter in the Text, whereby he notes the continuance of a Sovereigne power in this Tribe, when the Kingly government shall cease, until the coming of Messiah, in Governors and the great Synedri­en, which must be of that Tribe. For of Judah comes the Go­vernor, 1 Chron. 15.2. and Iudah is my Law-giver, Psa. 60.9.

Here the Jewes urge, That if the comming of the Messiah must be defined, he was exhibited long before we say he was born, for the Scepter departed from Judah in the Babylonish captivity, and after by the Assamonaei.

Answ. The Scepter did not depart in Babylon, but was oppressed for a time, to be after that restored Ier. 29.10. for the Princes of the Jewes who were of Davids race, had the power of the Scepter, though not the use of the Crown after the captivity, and the Assamonaei were of the Tribe of Iudah by the mothers side, who held the King­ly dignity, till Herods time, and the Law-givers were the Sanhedrim, Numb. 11.16. instituted by Moses, they were for the most part of Davids posterity, which at length Herod destroyed: Ios. Antiq. l. 16. a. 17. and 15. l. 1. Bull. Mall. obst. Iud. p. 39.

Hence it will follow. 1. That Iudah must have a Scep­ter, and Law-giver, before Christ come, which could not be before Davids time, who was the first King of that Tribe. 2. Nor whilst the Scepter continued in Iudah which ended in Ieconiah: therefore, not till the captivity in [Page 37] Babylon: 3 Nor must he come presently upon the depar­ture of the Scepter; for the Law-giver or Scribes must succeed the Scepter, and so it did; For, after the capti­vity, the Jewes were governed by Dukes, as Zerubbabel and his posterity, to whom were adjoyned Scribes, as Ezra, Nehemiah, &c. till the Macchabees, who were of the Fa­thers side from Levi, and of the Mothers side from Ju­dah, with whom was joyned the Sanhedrim, consisting of seventy two Elders, most of the Tribe of Iudah, and Family of David, which continued till Herod Aschaloni­ta an Idumaean, rooted out the Macchabees and Sanhedrim; whereupon the Jewes put on sackcloath, shaved their heads and lamenting said; Woe unto us, because the Scepter is departed from Judah,Targ. Hierosol, Sedar olam. cap. Sanhedrim and the Law-giver from between his feet. This was done about the thirtieth yeare of Herod, upon whose head Antonius had first set Judah's crowne, and afterwards Augustus confirmed it. About this time this Jesus was born of the virgin Mary, the true King of the Jewes. Which thing, when the Wise-men told He­rod, he was sore troubled, and to keep the crown on his owne head, he so persecuted this Jesus, the lawful Heir of the crowne, that he slaughtered all the Male Infants in those coasts of Iury about Bethleem, called Rachels Land, that this Jesus might not escape; whence Rachel mour­ned for her children, as was fore-told, Ier. 31.15. Mat. 2.17, 18. Hence it will follow, that the time of the coming of the Messiah is past: for the departure of the Scepter, and Law-giver from Judah are so joyned, that the one is the [...] of the other. In vaine therefore doe the Jewes tell us of Rulers of the Tribe of Iudah, yet remaining in Asia the greater, and about Babylon, for this Prophesie must bee fulfilled in the land of Canaan, as appeareth by the bles­sings proper to it. And we know that unto this Jesus hath been the gathering and obedience of the Gentiles, above sixteen hundred years past.

Unto what hath been already noted, let mee adde this? [Page 38] When Ezekiel foretold the over-turning of Judahs crown in Jeconiah, he said, The Kingdome should be no more, untill hee commeth to whom it belongeth, meaning this Jesus Christ, who should sit upon the throne of David for ever. Ezek. 21.26, 27 Luk. 1.32. Ioh. 1.49. Isa. 33.22. To that prophesie of Ezekiel Nathaniel had respect, when he said to this Jesus, our Lord, Thou art the Son of God, Thou art the King of Isreal, acknowledging that he was come, to whom the Crowne and Scepter of Judah belonged; yea, in him, Scepter, Judge, and Law-giver meet, as Isay pro­phesied.

2. Dan. 2.33, &c and 7.3. &c.The Second Prophesie, concerning the time of the coming of the Messiah, is in Dan. 2.33. to 36. expounded in ver. 37. to 46. together with Dan. 7.3. to 9. with ver. 13, 14. The Image consisting of four parts, and the four beasts, signifie foure Monarchies. The head of gold, com­pared to a Lion is the Babylonian Monarchy. 2 The breast and armes of silver, compared to a Beare, is the King­dome of the Medes and Persians. 3 The Belly and thighes of brasse, compared to a Leopard, is the Kingdome of the Greeks, in Alexander and his foure cheife Captaines, a­mong whom his Kingdome was divided, after his death. The names of those foure Captaines were, Ptolomi Lagi, Seleucus Nicator, Perdiccas, Antigonus: The two last were slain by the two first; and the two first, make the two legs of the fourth beast, who joyned powers and continuall affinity. Seleucus Nicator the King of the North, or Syra, was mightier then the King of the South, or Aegypt, Dan. 11.5. when he slew Antigonus, Judea fell to bee under him, be­cause Antigonus had gotten it from Ptolomy. Ptolomy Lagi, King of Aegypt, or the South was mighty, Dan. 11.5. He at the first gat Judea, entring into Jerusalem on the Sab­bath day, as a friend; but dealt as a beast, with teeth of iron, carrying thousands of Jewes into Aegypt, and pla­cing them in Garisons. His posterity claimed Canaan, pretending that hee helped Seleucus, on that condition, that he should be sure of it. Then the pleasant Land fell to [Page 39] be troden under these two legs. 4 The legs of iron, with feet, part of iron, and part of clay, compared to a beast with ten hornes, is Aegypt and Syria, who strove by marriages to become one body firmly knit together; but as iron clea­veth not with clay, no more could this sodering make them one. For though Antiochus Theos the third horn, or K. of Sy­ria, which is north from Judea (whence he is called the King of the north) married Berenice, the daughter of Ptolo­meus Philadelphus K. of Aegypt, which is South from Judea (whence he is called King of the South) yet this begat much war and bloodshed, for she poysoned him, which was af­terward revenged by his successor, who slew Berenice, and all her assistants, according to Dan. 11.6. The little horne, which was the tenth, was a vile person, Antiochus Epi­phanes, the last part of the fourth beast. The stone cut out of the Mountaines without hands, is Jesus Christ, who poun­ded all these Kingdomes to dust. The event was so: for Cleopatra Queen of Aegypt, the last successor or toe of the Image; for the death of Antonius, and that she might not bee carryed to Rome, to adorne the tryumph, stung her selfe to death with an Aspe. Then Egypt the one leg was made a Province to Rome by Octavian, as Syria the other leg had been before by Pompey. After her death fol­lowed the taxing of the world by Augustus Caesar, to te­stifie that a full dissolution of every part of the Image in Daniel was accomplished, in her death: Upon this oc­casion Jesus Christ was borne in Bethleem, about two years before the death of Herod. All agree generally that this stone was Jesus Christ. the Gospell being the moun­taine that spread his Kingdome over the whole earth: which also Josephus a Jew, who wrote the hystory of the Jewes unto the destruction of Jerusalem, acknowledgeth, saying, ‘At that time was Jesus a wise man,Ioseph. Antiq. lib. 18. c. 4. & 7. if it bee lawfull to call him a man, for hee was the performer of divers admirable workes, and the instructer of those who willingly entertaine the truth; and he drew un­to [Page 40] him divers Jewes and Greekes to be his followers: This was Christ, who being accused of the Princes of our Nation before Pilate, and afterwards condemned to the crosse by him; yet did not they, who followed him from the beginning, forbeare to love him for the ignominy of his death, for he appeared unto them a­live the third day after, according as the divine Pro­phets had before testified the same, and divers other wonderfull things of him. And from that time for­ward, the race of the Christians, who have derived their name from him, hath never ceased.’

The third Prophesie, that limits the time for the com­ing of the Messiah, is Dan. 9.24. &c. Seventy weekes (or seventy sevens of years) are cut out for thy people, 3. Dan. 9.24, 25, 26, 27. Christ must come whilst the Leviticall Priesthood stood. Sundry Jewish writers refer this prophesie to Cyrus or A­grippa. But the Text expresly mentioneth Nagid humas­chiach, whom also he cal­leth Nagid, a Leader or Commander of the people, Isa. 55.4. Bul­ling. Malleus obstin. Iuda. p. 36. and for the holy City, to consume wickednesse, and to abolish (or seale up) sins and to make reconciliation for iniquity, and to bring everlasting righteousnesse, and to seale vision, and prophet, and to shew Christ, the holy of holies, ver. 25. Know them and marke, from the out-going of the word to restore and to build Jerusalem, unto Christ, the Governour shall be seven sevens (i. e. of years) and threescore and two sevens: In the first, it shall bee restored, and builded, Streets and Walls, and troublesome shall those times be, ver. 26. In that (viz. last seven) after the threescore and two sevens, Christ shall be killed; and not for himselfe: There­upon the City, and holy place shall be destroy, the Governors own people to come (i. e. which shall be then, for so ba, is ren­dred by Tremellius and Mr. Broughton, not as noting a stranger, as Mr. Lively saith in his Persian Monarchy, but men to come, in the age following) and their end shall be with a flood; and at the end of the War, it shall have a final judgement unto desolation, ver. 27. But he shall confirme the Te­stament for many; the last seven, when in halfe that seven hee shall end the sacrifice and the oblation afterwards, by an Army a­bominable, he shall make desolation, even till utter destruction, and finall judgement flow (or come) upon the deso­late.

Here Daniel is taught how long Sion shal be holy for sa­crificing, how long circumcisions, Sabbaths, the Pascha of Lamb, or Kid, and all sacrifices shal continue at Jerusalem, how many years, even to the hour of the day from his pray­er, at the evening Sacrifice, are unto the death of Jesus Christ our Lord, for our eternall life and salvation, to confirme the Testament for many, and to end all Moses Laws, that Jewes and Gentiles may be one body. The Angel saith seventy sevens of years (i. e. four hundred four­score and ten yeares) are shewed most exactly for to seal sinne, and bring righteousnesse by the death of Christ. When must this time begin? certainly at the houre of the Angels speech: And when must it end? Doubtlesse, when Christ dyeth, Mr. Broughton truly saith, The whole Scripture may as well bee denyed, as these limits. Wee have an exact chronology in Scripture, from Adam, to the first year of Cyrus his reigne, and from the first of Cy­rus, to the death of this Jesus, the onely true Messiah, are exactly foure hundred fourscore and ten years: yea, so exact is this account, that by a skilfull Arithmetician, the very houre may be exactly calculated from the An­gels message to Daniel, at the time of the evening obla­tion, unto the voice uttered by Christ at the nineth hour, when he gave up the ghost, Mark. 15.37. That we may more distinctly view this account, the Angell distri­buteth the whole seventy times seven yeares into three parts, & joyneth proper stories unto the first and last part: The first part, seven times seven years, which make for­ty nine yeares, are numbered from Cyrus his first yeare, and permission to build Jerusalem. It is said in Joh. 2.20. that the Temple was forty six years in building, which doth not contradict this; for the three first years of Cy­rus are there left out, though the foundation was laid in the second of Cyrus, Ezra 3.8. Because, in his third year, whilst Cyrus went to War against the Scythians, and left Cambyses his Son, King, or Viceroy in his absence, Cam­byses [Page 42] caused the work to cease, unto the second year of the reign of Darius K. of Persia, Ez. 4.24. Thus the work was hindred by Artaxerxes, otherwise called Cambyses, stiled the Prince of Persia, Dan. 10.13. For this stay, Daniel fasted three weekes, in the third year of Cyrus, Dan. 10.1, 2. and from thence it was forty six years in building. But from the decree made by Cyrus, in Ezr. 1.1, 2. it was forty nine years, which the Angell meant here. The second part of this time, viz. sixty two times seven years, is left na­ked without any proper story. The third part is the last seven years; the first halfe of that seven years is passed in silence, as for a preparation; The latter halfe of it, which is three years and an halfe, must Christ bestow in confirming the testimony for many, beginning at his Baptisme, ending at his Death, which was at the ninth houre, in the time of the evening sacrifice. Thus the time is chained linke unto link, by the Angels speech; So that we need not the helpe of Heathenish, uncertaine Olympiads to regulate the account of these years: much lesse may we say as some doe, that a certain number of years is put for an uncertaine. For what the Angell shewed Daniel, is noted, as the Angell saith, in the Scrip­ture of truth, Dan. 10.21.Dan. 10.21. And he told Daniel, that he was sent of God to teach him the certaine knowledge of these times, Dan. 9.22. and Daniel himselfe saith, he understood the thing, and had understanding in the vision, Dan. 10.1. which he could not have had, nor said, if a certaine number of years had been put for an uncertaine. And that this text is meant of the Messiah, Jesus Christ to come, is grant­ed by the best Interpreters, both Jewish and Christian, and the name Christ given to this Jesus, in Joh. 1.41. and 4.25, 26. and throughout the new Testament, forceth us to look unto the Angells speech, calling him Mes­siah Nagid, i. e. Messiah the Prince, in such Hebrew, saith M. Broughton, as it must needs be a proper name, which is not again in all the old Testament. Nor can the works [Page 43] here ascribed unto Messiah, be applyed unto any other, but unto this Jesus, who was borne of the virgin Mary, and crucified by the Jewes.

The fourth prophesie,4. Hag. 2 7, 9. with Mal. 3.1. Christ must come while the second Temple stood concerning the time of the com­ing of the Messiah, is in Hag. 2.7, 9. compared with Mal. 3.1. The glory of this latter house shall be greater then the former, saith the Lord of Hosts by Haggaie. Here is another marke for the time of Christs coming, viz. while the second Temple stood, which was built by Zerubbabel and Joshua, after the returne from captivity. In respect of outward glory, it was far inferior to the first built by Salomon, Ez. 3.12. as in respect of the magnificence of structure, so also in respect of sundry priviledges; for this had not those, which that had, viz. 1 Fire from heaven, to consume the Sacrifices, 2 Urim and Thummim. 3 The Arke of the Covenant. 4 The Mercy Seat, and Cherubims, and O­racles from thence. 5 The cloud filling the Temple. 6 The manifest breathings of the spirit upon the Pro­phets; Yet the glory of this latter house was greater then the former. Wherein? Malachy telleth us, it was in this, that the Lerd, whom they sought, having sent his Messenger to prepare the way before him, shall suddenly come to his Temple, even the Angel of the Covenant, whom yee delight in. The pre­sence of the Messiah, Jesus Christ, in this second Temple, and the publishing of the Gospell there, should make this second Temple far greater in glory then the first: Where note also, another description of the time of the coming of the true Messiah, by his Messenger whom he should send before him to prepare his way. Would you know who this Messenger is? he tells us, It is Elijah the Pro­phet, &c. Mal. 4.5, 6. But who is this Elijah? John Bap­tist. So the Angell testified unto Zachary, Luk. 1.16, 17. and Christ to the Jewes, Mark. 11 10. to 15. adding a note of special attention, v. 16. Let him that hath an eare to hear, hear. The Jewish writers wrest Haggaies prophesie to I know not what third Temple, prophesied of by Ezekiel: But [Page 44] Haggay pointeth as it were with the finger, at that very house, which was then built, after their returne from Babylon: and the Temple in Ezekiel is doubtlesse allego­ricall, Bulling. Mal. Jud. obst. p. 36, 37. Josephus, l. Ant. 15. c. 14. saith, that the second Temple was wholly destroyed by Herod, and built anew; but the contrary is proved from Job. 2.20. And Egesippus l. 1. c. 35. saith, That Herod did but adorne the Temple, which adorning the Apo­stles admired, Matth. 24.1. Mark. 13.1. Luk. 21.5. A­gaine, The Jewes deny that this is to be understood of John Baptist, Matth. 17.10. for three reasons.

Object. 1 1 Object. Because, say they, Its ridiculous to interpret, Elias must come, thus, one must come who is not Elias, but John Baptist.

Answ. 1 Answ. 1. John Baptist may as fitly be called Elias, as Christ is called David, Hos. 3.5. against which they do not except.

Answ. 2 Ans. 2 He is called Elijah, because he came in the spirit and power of Elijah, Luk. 1.17. There was a similitude be­tween them, especially in three things. 1 In Propheti­call greatnesse, Elijah was a great Prophet; and John not inferior to him, but above him, Matth. 11.11. and as the people generally had a great esteeme of Elijah, so they had of John, Matth. 21.26. 2 In executing their Office, Elijah was sent to restore the worship of God, and to oppose the cheife opposers both in Church and Com­monwealth, as the Prophets and Priests of Baal, and Achab himselfe: So John Baptist was sent to make way for Christ, and opposed the Pharisees, and reproved Herod Antipas to his face, and prevailed as much by his word, as Elijah by miracles, and more also. 3 In their kind of life; Both used the like garments, manner of dyet, and dwel­ling, which implyed a mystery. For the Prophets were wont to give signes in outward things, of the doctrine which they preached: Therefore, seeing both were prea­chers of repentance, they both used the outward signes [Page 45] thereof, viz. course raiment, mean dyet, and solitarinesse in the wildernesse.

Object. 2 The second Reason which they object against this exposition is, Because Elias must be sent before the great and dreadfull day of the Lord, Mal. 4.5. i. e. say they, the day of judgement, not the day of Christs coming in the flesh.

Answ. 1 Ans. 1. Peter expounds Joel his prophesie of the great and terrible day of the Lord, Joel 2.28. &c. of the coming of Je­sus Christ in the flesh, and of the setting up of his King­dome by the preaching of the Gospell, Act. 2.16. to 22. John Baptist also shewed the terror of this day, in Matth. 3.10. and Matthew tels, that upon the report of the wise­men, that a King of the Jewes was borne (which was this Jesus) Herod was troubled, and all Jerusalem with him, Matth. 2.3. And this coming of Christ in the flesh was a coming unto judgement; It was a day of judgement, though not of the generall, or universall judgement of the world, yet of the particular judgement of the Jew­ish world, i. e. of that Nation and Commonwealth, which is now abrogated, instead whereof a new heaven and a new earth are made. Of this particular nationall judge­ment of the Jewes, Christ spake, with reference unto his comming in the flesh, Joh. 9.39. John Baptist was his Messenger, in this his coming in the flesh, to prepare the Jewes to receive Christ. But when they rejected Christ, who came to his owne, and his own received him not, Joh. 1.11. his coming to save them, was, by their fault, turned into his coming to judge them. And this particu­lar judgement was a type of the universal judgement to come; whence it was that Christ in the same Sermon, foretold the destruction of Jerusalem, and the end of the world, Mat. 24.

Answ. 2 2 Ans. That Elijah is not to be expected to come im­mediately before the last and generall judgement of the whole world, may bee thus evinced; For Elijah must come to restore all things, and he shall turne the hearts of the [Page 46] fathers, unto the children; and the heart of the children, to their fa­thers, saith the Lord, lest I come and smite the earth with a curse, Mal. 4.6. This is meant of the restoring of the Church by repentance: Now the day of the generall judgement, is no season for repentance, as the time before the parti­cular judgement of the Jewish Nation was. And there­fore the Angell, in his prophesy to Zachary, applyed Ma­lachies prophesie concerning Elijah unto John Baptist, Luk. 1.16, 17. And well may that particular judgement of the Jewish nation for their rejecting Christ, be cal­led the great and terrible day of the Lord. The captivi­ty of that Nation in Babylon, destruction of the Temple, rasing down the wals of Jerusalem, was a terrible day, Dan. 9.12. yet their last ruine under the Romans was more terrible, Matth. 24.21. For First, The time of that captivity was limited unto seventy years, and then hope was given them of returning to their own land, and of a second Temple to bee built: but this dispersion of that Nation hath already continued above sixteen hun­dred yeares. 2 In that a seed was left in the land, Vine-dressers, and Husbandmen, for a pledge of their returne, but now they are all cast out of their owne land. 3. Then they were carryed unto a certaine place, where they lived together; but now they are scattered under the whole heaven, Deut. 30.3. Now seeing God proportioneth judgements unto sinnes; what sin may we, or can they think, is that which hath brought so great calamity upon them? Before the captivity in Babylon they were great sinners; they were Idolatrous, and despised their Pro­phets, till there was no remedy, 2 Chron. 36.16. But when Jesus Christ, the Sonne of Mary the Virgin, was borne, and lived among them, they were not Idolatrous, nor had they any Prophets to mock, but onely John Baptist, and Jesus Christ; yet their punishment now is far grea­ter then ever it was before. For they are now scattered throughout the world, without King, without Priest, [Page 47] without Temples, without sacrifice, without Politie, with­out genealogies, and have so continued a long time: doubt­les the sin that hath brought al this judgment upon them, must be greater then Idolatry; and what can that be, but their rejecting the Messiah? which also this Jesus Christ, whom they rejected, did foretell unto them, in Mat. 23.37. to the end.

Object. 3 The third Reason which they object against John Bap­tists being called Elijah, is, from Joh. 1.21. That he when the Jewes asked him, denyed that he was Elijah.

Answ. They asked him whether he was that Elijah, See Dav. Kimchi in Mal. 4. whom they imagined. Their opinion concerning Elijah, is, that God would create a new body for Elijah, be­fore the day of judgement: for his first body, they say, is resolved into the four Elements: In this sence John denied himselfe to be Elijah, as Christ tooke not to him­selfe the title of Good in the Scribes sence, Matth. 19.17. These Objections (or cavils rather) of the Jewes being thus answered, it remaines that we conclude, that John Baptist was that Elijah that should come. This our Lord doth fully clear. 1 By proving, that Elias must first come and restore all things, Matth. 17.10, 11. from Mal. 4.2. 2 By affirming that Elias is come already, whom they knew not, but had done to him whatsoever they listed Mat. 17.12. and the Disciples understood that he spake of John Baptist.

If it be demanded in what sence, or how John is said to be a restorer of all things? To cleare this, two things must be considered.

First, Johns Ministery. Secondly, The Efficacy of it.

First. The Ministry of John tended to prepare the way of the Lord, which was hindred by mens ignorance of the Gospell: This their ignorance was, partly simple, by the obscurity of the Prophesies; partly affected by the sinne of the time. Answerably John was. 1. To oppose [Page 48] the sinnes of that age, in the spirit of Elijah, which was a threatning terrifying Spirit, Mat. 3.3. Mark. 1.4. 2 He was to bring a new light to open the Prophesies, as Za­chary prophesied of him, Luk. 1.76, 77, Hence his do­ctrine was partly legall, and partly evangelicall; a mid­dle doctrine suiting a middle state of the Church, Luk. 16.16. The law and the Prophets untill John, since that time the Kingdome of God is preached. Hence John is said to be greater then the Prophets, and yet the least in the Kingdome of Heaven is greater then John, Mat. 11.11. In his Ministry John was greater then the Prophets, because he saw Christ with his eyes, and pointed at him with his finger, Joh. 1.29. yet the least Minister of the Gospell is said to bee greater then John, because they can preach Christ dead, risen, ascended, and sitting at the right hand of Maje­sty, which John could not. Now because John had such a mixed Ministry, the Church had a mixed state under him: for change of doctrine, changeth the state of the Church. Such as Johns Doctrine was, such was his Baptisme: Therefore Jesus Christ, as hee had been subject to Moses law, would now bee subject to Johns Baptisme also. For, thus (said he) it becommeth us to fulfill all righteousnesse. Mat. 3.15. i. e. as I have been subject to the legall dispensations, so must I be to thine, then he suf­fered him, and Jesus was baptized.

Secondly, The efficacy of Johns Ministry was such, that all Judea, yea, the Pharisees themselves came into the wildernesse, to be baptized of him. See the efficacy of Johns preaching repentance, Luk. 3.3. to 18. So that if you look at Johns Ministry, and efficacy, it may well be said, that he came to restore all things. Having thus proved, that the Fore-runner of the Messiah was come, whilst the second Temple stood, even John Baptist in the spirit and power of Elijah: What remaineth? but that we conclude that the Messiah, who was to come, accord­ing to Malachies prophesie, suddenly into his Temple, [Page 49] did come at that time into the Temple, and thereby the glory of that second house was greater then that of the former built by Salomon; For in this Tem­ple, Jesus Christ preached and taught, that his body was the true Temple Joh. 2.19. and that the Father and he are one, Joh. 10.30. and urged the search of Scripture, that testified so much of him; their beleefe of Moses, who witnessed so much of him, and of John Baptist who prea­ched so much, Joh. 5.35; 39, 46. This was he, whom Simeon (that wise man, in whom, the Jewes say, the spirit of the great Synagogue did utterly cease) imbraced in his armes (when he was presented by his parents in the Temple) as the true Messiah, the consolation and salvation of Israel, Luk. 2.25. to 33. and Hannah, the daughter of Phanuel, spake of him in the Temple, to all that looked for redemption in Jerusalem. ver. 37. and Zachary, when his tongue was loosed, sang of him, Luk. 1.69.

Thus we have proved from the Prophesies concerning the time of the Messiah, that the true Messiah is come. Many other Prophesies also might be produced, concer­ning the person of the Messiah, to the same purpose, but these shall suffice.

From the premises I thus argue,The second particular argu­ment to prove this Jesus to be the Messiah, from the pro­phesies. to prove this Jesus to be the Messiah. He alone, in whom all the prophesies, concerning Messiah, are fulfilled, is the true Messiah: But this Jesus, of whom wee speake, is he, in whom all the prophesies concerning the Messiah are fulfilled: Ergo, This Jesus of whom we speake, is the onely true Mes­siah.

The third Argument, to prove that this Jesus is the onely true Messiah, is taken from Genealogies, which Peter also pointeth at in this his excellent Sermon, say­ing, ver. 30, that God had sworn to David (viz. in Psal. 132.11.) that of the fruite of his loins, according to the flesh, he would raise up Christ, to sit on his throne. This Jesus (saith he v. 32.) hath God raised up, whereof we are all witnesses. That [Page 50] the convincing force of this Argument may appeare, we shal indeavour to clear three things. 1. That Scripture Genealogies, concerning Christ, are to be searched into. 2. That the Genealogies noted by Matthew and Luke, concerning Christ, contradict not one another. 3. How the seeming difficulties in them may be cleared, to prove this Jesus to be Messiah.

1 That Scripture Genealogies concerning Christ must be searched into.] This I note, to prevent an objection which may arise from 1 Tim. 1.4. where Paul forbids us to give heed to fables, and endlesse Genealogies, and in Tit. 3 9. where he commandeth us to avoid foolish questions and Ge­nealogies. From whence some have mis-collected, that the study of Genealogies is not lawfull, nor edifying.

For refutation of which dangerous error, know, that Genealogies are of two sorts. 1. Without Scripture. 2. Taken from Scripture. 1. The Genealogies with­out Scripture are those which Paul condemneth fabu­lous, feigned Genealogies, received by Tradition, with­out, and against Scripture. To omit sundry others, some latter Rabbins since Christ teach against the con­stant Doctrine of the ancient Rabbins, that there should come two Christs; the one of David, the other of Joseph. This is against the Scripture, which mentioneth only one Christ the Sonne of David, to prove that he did not descend from David, they have feigned a false Genea­logy of this Christ. See Lyra, on 1 Tim. 1.4. They have also many pretended pedigrees, to make it seem that the Scepter is not yet taken away from Judah; which is contrary not only to Scripture, but also to their owne Records, which say; That after the destruction of Jeru­salem, such search was made to root out the whole race of David and Iudah, that themselves did manifestly cor­rupt their owne Pedigrees, for the safety of their lives; so that there is not a Jew knowne at this day, who can truly say, he hath his Genealogie certaine, or can prove [Page 51] that he is of Davids Family, or of Iudahs Tribe; but they remaine without King, without Governour, without Priest, without Judge, without Genealogie, without succession, a scattered Nation throughout the world.

2 Scripture Genealogies are written for our learning,See Duples. truenesse of Christian Re­ligion. and are profitable (as the whole Scripture is) for do­ctrine, instruction, conviction, reproofe, and comfort, 2 Tim. 3.16. And Christ commandeth us to search the Scriptures diligently, for, saith he, they testifie of me, Job. 5.39. And the Scriptures doe fully testifie that this Jesus, the Sonne of Mary, is the true Messiah in the Genealo­gies, which, through seventy five Generations shew him to be the Seed promised to subdue Satan. Briefly thus, we finde all the Patriarches recorded, from Adam to Jo­shua, by Moses his Pen; whence the Writers of the Chro­nicles of Ezra, Nehemiah, and Ruth, continue their me­morials unto Zorobabel; and thence likewise they are by the same spirit recorded unto Joseph and Mary, and unto this Jesus himselfe, in whose person all the Jewish Ge­nealogies ceased; so that to force them further for Sto­ry, or for distinction of Tribes, or Marriages, or Issues, is to fall into the sinne which Paul condemneth in his E­pistles to Timothy, and Titus, seeing those starres did all dis-appeare at the rising of this Sun of Righteousnesse. Nor doth the New Testament, from the first of Matthew to the last of Revelation, prosecute any Genealogies (be­sides those which appertaine unto the person of this Je­sus, the Christ) though many Bookes therein be Histo­ricall, and might have required the stayes of Genealo­gies, as most of them in the Old Testament have done; only, in these you finde Zacharias from his Priestly course, and Elizabeth from Aaron declared, Luke 1.5. Annah from Ashur, Luke 2.36. Paul from Benjamin, Phil. 3.5. and Barnabas from Levi, Act. 4.36. in all the rest is deep silence, to shew that the use of Scripture Genealo­gies ended in this Jesus, the promised Seed, and that [Page 52] thence-forth the world should not looke for another by the light of Genealogies.

2 The second thing to be cleared, is the agreement be­tween Matthew and Luke, in their seemingly different Ge­nealogies. The seeming difference between them is four­fold; 1. In their different order, for Matthew descendeth from the Ancestours to their Posterity; Luke beginning at the Posterity, ascendeth unto the Fathers. 2. In the num­ber, for Matthew carrieth the Line of Christ no higher then unto Abraham; Luke drawes it unto Adam. 3. In Christs descent from David, Matthew numbers the Poste­rity of Salomon from David to Salathiel, Luke the Po­sterity of Nathan. 4. In Christs descending from Zoro­babel, though both number unto Joseph, yet with this dif­ference; Matthew reckons the Ancestours of Joseph, Luke the Ancestours of Mary. Now, that in this seeming dif­ference, the reall agreement and consent between them may appeare, consider these particulars.

1 That Matthews scope in his Catalogue is to prove, that this Jesus, the Son of Mary, whose Starre the Wise Men had seen in the East, who was borne in Bethleem Ju­dah, was of the Seed of David, and therefore the true Messiah, which the Jews also acknowledge, in Joh. 7.42. on­ly this offended them, that he came out of Galilee, ver. 41. This offence Matthew removes, telling them, That though poverty drove Ioseph and Mary into Galilee, yet they were of the seed of David, according to the Promise. Hence the beleeving Jewes usually called him the Son of David, in token of their acknowledging him to be the Messiah. Luke carrieth the story higher, upon another occasion, shewing that the Doctrine concerning this Jesus is not new, but that he was promised from the be­ginning, presently after the fall, and deduceth his Ge­nealogie from Adam, by Seth to Noah, and from Noah by Shem, to Abraham, and from Abraham, by Isaac and Iacob to David. In speaking of his descent from David, Mat­thew, [Page 53] intending to shew the right that Jesus had by Law unto Salomons Crowne, recordeth his title thereunto from such Kings, and persons of whom he came not by nature, and in that sense bringeth him to be the Sonne of Salomon, viz. Legally; but Luke, intending to prove Christs humanity, bringeth him by nature from Nathan. 2. Matthew, noting Christs legall right to Iudahs Crown, bringeth him from sundry wicked Kings, and from Ie­coniah; Luke, by his Naturall descent, deriveth him from the holy seed, Esa. 6.13. the high Saints, Dan. 7.18. and from Zorobabel, made Ruler of Iudah. 3. Matthew brings Ioseph to be lawfull Heire of the Crowne of Iudah from Abiud, the eldest Sonne of Zorobabel; Luke recordeth Mary the Mother of Christ, the Daughter of Heli, to descend from Rhesa, a younger Son of Zorobabel, who joyned in Marriage with Ioseph, and so he became the supposed, but was the legall Father of this Jesus, the Christ. Matthew and Luke agree in recording Jesus to be the Sonne of Salomon by Law, and of Nathan by Nature, Salomons house ending in Ieconiah, Jer. 22.30. and Zoroba­bel of Nathans Family, being made Prince of Iudah; the right that Christ had from them to Davids Throne, is di­versly noted by the Evangelists: for Matthew from Salo­mon, Ieconiah, Abiud, and Ioseph, legally interesseth Jesus unto Davids Crowne; but Luke naturally from Mary, Heli, Rhesa, and Nathan ascendeth to the first man Adam, to shew him to be the Seed of the Woman promised in Paradise. Both of them agree, that he is the Son of Da­vid, the King of Iudah, in whom all the Promises meet that concerne the Messiah.

3 The third thing to be cleared, is, the removing of some difficulties that seeme to be in these Genealo­gies.

1 The Line from Adam to Abraham, described by Luke, hath no controversie but this only, that Cainan is put af­ter Arphaxad, and set between him and Salah, Luk. 3.35, 36. [Page 54] contrary to Moses, who saith, that Arphaxad begat Salah, Gen. 10.24. without mentioning Cainan. To remove this, we must know that Moses doth not omit any one Generation in his Catalogue, for if he should, the suc­cession of the Fathers of Christs Humanity would be un­certaine, and the chaine of Chronologie would be bro­ken asunder, the computation of those times being cal­culated only to the Ages of those Fathers: and who can supply, if Moses doth omit? 2. As Moses did not omit one Generation, so neither did Luke adde one, for both Moses and Luke wrote by one and the same Spirit. How then came it to passe? probably by the errour of some Scribes Cainan was taken out of ver. 37. and put into v. 36. and some Greek Jew in after times put it into the Sep­tuagint, in Gen. 10.24. for it is cleare, that some most ancient Greek Copies have not Cainan; See Hug. Gro­tius in Com. on Luke. nor could Abra­ham be the tenth from the Floud (which the Hebrewes constantly affirme) but the eleventh, if Cainan were in the Hebrew, in Gen. 10.24. as he is put into the Septua­gint Greek Translation of latter times, yet it was not in the old Copies, as Eusebius, and Epiphanius note.

2 From Abraham to David, Matthew, and Luke agree in every thing, both betweene themselves, and with the Genealogie described in Ruth 4.18. 1 Chron. 2.10. Some difficulty ariseth about the time of Boaz his marrying Ruth; for from the Hebrews entrance into Canaan, unto the birth of David, are numbred three hundred sixty six yeares, and for all that time but three Generations are reckoned in the Genealogie of Christ, among whom those yeares are to be distributed, Matth. 1.4, 5, 6. and well may it be so,See Chemnit. Harm. and Brought. con­sent. for Salmon might either not marry Rachab, or not beget of her Boaz, presently upon their coming into Canaan, but about thirty yeares after; or Salmon, Boaz, Obed, and Jesse might beget their Sons, be­ing each one about Abrahams yeares when he begat Isaac; thus that block may be taken out of the way.

3 From David to the Captivity in Babylon, Matthew omitteth foure Kings, Ahaziah, Joash, Amasiah (who should be placed between Joram and Oziah, Matth. 1.8. compared with 1 Chron. 3.11, 12.) the fourth is Jacim, or Iehojakim the sonne of Iosiah; for thus it is said in Mat. 1.11. And Iosiah begat Ieconiah and his brethren, about the time they were carried away to Babylon; whereas in 1 Chron. 3.15, 16. it appeares that Iacim, or Iehojakim was Iosiahs Sonne: for there it is said, The Sons of Josiah were, the first borne, Johanan, the second Joakim, the third Zedekiah, the fourth Shallum; and the Sonnes of Joakim, Jechoniah his Son. &c. The cause of this omission seems to be this. Matthew (to answer the demand of the Wise-men, Where is he that is borne King of the Iewes? Mat. 2.2.) affirmes, that the Babe Jesus of Iudah, David, and Bethleem, is that King; and proves it by his Tribe, Parents, and place of Birth, from the Prophets, and from the lawfull right he had unto Iudah's Kingdome. This lawfull right, that it may be found to be unquestionable, he deriveth from those lawfull Kings, who without debar of Title, or excepti­ons of the people, had sate upon Iudah's throne. Now these foure, Ahasiah, Ioash, Amasiah, and Iehojakim, had exceptions against them, either in their owne titles, or in the affections of the people, or in both. Hence it is that Matthew leaveth them out in the Catalogue of Salo­mons other Successors, that so the title of Jesus might stand firme without any debar, or exceptions.See Speeds cloud of wit­nesses, c. 5. p. 98, 99. The ex­ception against Ahaziah some note to be this; That he, being the youngest Sonne of Iehoram, was made King by the inhabitants of Ierusalem, before the Philistines had slaine his elder brethren, noted in 2 Chron. 22.1, 2. for that was done they say afterwards in Aethiopia, whither they were brought. If this were so, it was contrary to the Law, which giveth the Royalty alwayes to the el­dest, Deut. 21.16. however, it is evident, that as he was of the house of Ahab, by his Mother Athaliah, so he walked [Page 56] in the wayes of the house of Achab, and therefore was accounted of God, as one of that house, and was slaine by Jehu: Gods providence ordering the season so, that he should goe to visite Ioram, the Sonne of Achab, at that time when God executed his judgement upon the house of Achab, 2 Chron. 22.7, 8. The exception against Ioash, the Sonne of Ahaziah, was, that after the slaughter of his Father, and the other Princes, he was unable to keep the Kingdome from the usurpation of Athaliah, 2 Chron. 22.9, &c. and for six yeares space, was neither acknowledged King, nor vulgarly knowne to be alive, being hid in the Temple by his Aunt Iehoshabeth; at last, being advanced into the throne by her Husband Iehojada, he requited their kindnesse with the slaughter of that ho­ly Priest, and Prophet, Zechariah their Sonne, 2 Chron. 24.21. for which wickednesse Christ joyneth him with Cain, in Mat. 23.35. and when by a conspiracy of his Servants he was slaine in Millo, his body was not buried in the Sepulchre of the Kings, as one unworthy of name or remembrance among the Kings of Iudah.

The exception against Amasiah was, That he was not a preserver, but a destroyer of the State, and Kingdome; for besides his Edomitish Idolatry, he provoked Joash, the King of Israel to fight, who prevailed against him, and took him, and carried away the treasures of the Temple, and of the Kings house, and brake downe the walls of Ierusalem foure hundred cubits in length, 2 Chron. 25.17, &c. After this, he lived in dislike with his people, so that his people pur­sued him from Jerusalem unto Lachish, See Brought. consent. none revenging his death: and after his death, for the hatred the people bare him, the Crowne was held from Ʋzziah his Sonne for eleven yeares space, and for that time there was an interregnum in Judah, which may thus appeare. Amasiahs death fell in the fifteenth yeare of Jeroboam, King of Israel, 2 King. 14.1. and Ʋzziah his Sonne began not to reigne till the twenty seventh yeare of Jeroboam, 2 King. 15.1. [Page 57] For these, and such like reasons, well might Matthew leave out his name in this catalogue.

The exception against Jacim, or Jehojachim was, That he was made King of Judah by Pharoah Necho, King of Aegypt; therefore his title standeth litigious by the equi­ty of that Law in Deut. 17.15. for if a stranger may not be permitted to be their King, then he could not impose his substitute over them. 2. He assumed the title and Authority of King, by the force of Necho, his elder Bro­ther being alive, annoynted and established, 2 Chron. 36.4. which David durst not doe, 1 Sam. 16.13. and for his cutting Jeremiahs Roule, the Lord cut him off, by Nebuchadnezzar King of Babel, and his Carcasse was cast out of the gate of Jerusalem to the heate of the day, and the frost of the night, Jer. 36.30. and at last was buried as another, buried unlamented, Jer. 22.19. though Zede­kiah, who was made King by Nebuchadnezzar, is named among the Kings of Judah, yet it is meet that Jehojachim, made King by Necho, should not be acknowledged in this catalogue; for Nebuchadnezzar had a lawfull power to set up and depose Kings, being made the Monarch of the world by God himselfe, Jer. 27.6. Dan. 2.37. which cannot be affirmed of Pharoah Necho; therefore Zedekiahs title was not questionable, as Jehojakims was. For these causes these foure are omitted in this catalogue, that so Jesus Christ, who came to fulfill all Lawes, might be manifested to have a lawfull succession to that Kingdom whereunto he was borne.

The second difficulty in this third division is, in what sense it is said in Mat. 1.11. Josiah begat Jeconiah and his brethren, about the time they were carried into Babylon.

What is meant by his Brethren? Ans. His Kinsmen: for Tzedekiah, who is called Jeconiahs brother, 2 Chron. 36.10. was properly his Unckle, and brother to his Father, 1 Chron. 3.15. 2 King. 24.17. and also his Sonne for succession, 1 Chron. 3.16. Tzedekiah dyed be­fore [Page 58] the thirty seventh yeare of Jeconiahs deliverance out of prison. After Tzedekiahs death, Jeconiah declared Sa­lathiel his Heire, and so his Sonne, and yet his Bro­ther.

Tzedekiah the Unckle of Je­coniah, by na­ture, is his Son by the King­dom. Tremel.4 From Jeconiah to Christ, according to Matthew, here the first difficulty is, in what sense that which is said in Mat. 1.12. is to be understood, Jeconias begat Salathiel. Sundry who would continue Salomons Line unto Joseph, the Husband of Mary, without breach of succession, un­derstand it in a naturall procreating sense; but that can­not be. For by the curse of God, he dyed childlesse, one that should not leave any borne of his body to succeed in the Throne of Judah. Jer. 22.30. 2 Luke cleares it, that Salathiel was the Sonne of Neri, from Nathan, Luk. 3.27. therefore doubtlesse Matthew by his begetting, meaneth his leaving him to be his Heire, or Successour to the Crown, as in the same sense Baasha was Father unto A­chab, 1 King. 20.34. though he was no kinne unto him; for Baashaes house ended in his Sonne Elah, 1 King. 16.12. only in the Throne he was his Successour, and so Sonne; Jeconiah therefore having no issue of his body begotten, Salathiel his nearest Kinsman must necessarily be his Heire, according to the Law, Numb. 27.8. to 12. Hence Sala­thiel being his nearest Kinsman, becomes his Sonne by suc­cession, whereas he was by Nature the Sonne of Neri, as Luke noteth. The second difficulty is this; If Salathiel be the Naturall Sonne of Neri, as Luke saith, how then is he said to be the Sonne of Assyr? 1 Chron. 3.17. Answ. Assyr there is not a proper name, but signifieth one kept in restraint of prison: Jeconiah is so called, because he was kept in restraint thirty seven yeares in Babylon, and then Salathiel was his Sonne, i. e. his successour in government; his Sonne as King, not as Man. The third difficulty is, That Matthew saith, Salathiel begat Zorubba­bel, Chap. 1.12. whereas Zorubbabel was the Sonne of Pedajah, 1 Chron. 3.19. but because Pedajah, Zorubbabels [Page 59] Father dyed in Babylon before Zorubbabel was made Prince over the people, returned from Captivity. Hence it is that Pedajah is omitted in Ezra, Nehemiah, Haggai, and by the two Evangelists, and he is called the Sonne of Sa­lathiel, whose Successour he was in government.

Thus we leave the Line of Salomon, which ended in Je­coniah, and shewed the Kings of Judah, from whom Christ legally descended, but not by Nature from any of them, except David; and fall into the Line of Nathan, who was also the Sonne of David, and younger brother of Salo­mon by Bathsheba. This Line Luke describeth, in order of ascending from Son to Father, beginning (Luke 3.23.) at Joseph the Husband of Mary, the supposed, and indeed legall Father of Jesus Christ, till he brings us to Nathan, the Sonne of David, in ver. 32. which from thence hee carryeth up to Abraham, and to Adam, mentioning the severall Fathers, and Ancestors of Christ, in the same or­der, which Matthew had omitted.

4 One difficulty more is to be removed, which is this; How two Fathers come to be attributed to Joseph, the Husband of Mary? for Matthew saith, Jacob begat Joseph, the Husband of Mary, Mat. 1.16. but Luke saith, Jo­seph was the sonne of Heli, Luke 3.23.

Ans. Jacob in Matthew was Josephs naturall Father, he was begotten of him; Heli in Luke was his father by marriage with Mary the Virgin, who was the naturall fa­ther of Mary, as Naomi calls her Sons Wives, daughters, Ruth 1.13. Heli was also called Joachim, and by custome Eliakim (in imitation of the Chaldeans, who changed Je­hojakims name into Eliakim, 2 King. 23.34. and 2 Chron. 36.4.) which by contraction usually in names is Eli. Let me here adde a word concerning the Virgin Mary, the Mother of Christ. In her, that Prophesie in Esa. 7.14. concerning the Messiah, is fulfilled, by her conceiving and bearing this Jesus, against the common order of Na­ture, without a Father; whence he is called, the Seed of the [Page 60] Woman, Gen. 3.15. as if a stone should be cut out of a moun­taine without hands, Dan. 2.34. God creating a new thing on the earth, a woman shall compasse a man, Jer. 31.22. That Pro­phesie in Esa. 7.14. is maliciously perverted by the Jewes, who, 1. Falsly refer it to Hezekiah, the Son of Achaz; for Hezekiah was borne some yeares before it. 2. They referre it to the Son of Isaiah himselfe, but falsly; for his Son was never Lord of that Land, as Immanuel, this Son of the Virgin was. 3. By Alma, they understand a young woman, and corrupt, but falsly, for it signifieth [...] as Gen. 24.16. concerning Rebecca, Exod. 2.8. concer­ning Miriam. 4. They place the signe in the Sex, not in the conception and birth; but falsly: For it is said, A Virgin shall conceive and beare; and it is the common o­pinion, that Lemarbah, ad multiplicandum, Esa. 9.7. is written by Mem clausum, to note the perpetuall virginity of this Virgin, according to that of the Thalmud; Mem clausum est nota rei clausae. This briefe touch may suffice in this place, seeing we have more largely spoken to that Prophesie in Esa. 7.14. when we shewed the wonders, and proved the truth of Christs Incarnation formerly, when we handled Mat. 1.23. I shall now winde up what hath been said, whereby it appeareth convictingly, that Jesus our Lord was borne King of the Jewes, as the Star shewed unto the Wise-men, and Christ acknowledged before Pilate, at that day Prophesied of in Hag. 2.23. when the halfe seven came, Dan. 9.27. that the Son was sealed, or made a Signet, then he is called Christ, Joh. 1.17. and having confirmed the testament for ma­ny by his Bloud, then was he made Heire of all, over all powers in this world, and that to come; Thus he sitteth upon the Throne of David for ever, Luke 1.32, 33. And when the Lord shall graciously visite the Jewes, to call them to Christ, they shall then cease from their vaine expectation of a King, according to the Flesh, from Sa­lomon, and look to the Family of Nathan for him, whose [Page 61] Kingdome is not of this world, though he had a true legall right to Salomons Kingdome, and is possessed of this Kingdome, which is typified; They shall then seeke the Lord their God, and David their King, Hos. 3.5. who is no other but this Jesus, so frequently recorded by the A­postle to be of David. Upon this Paul establisheth the truth of the Gospel, concerning the Messiah, in this Jesus, which was made of the seed of David according to the flesh, and declared to be the Sonne of God by the resurrection from the dead, Rom. 1.2, 3. which you see, by what hath been said, how strong a prop it is to our faith. And though the Jewes now see it not, having the vaile of a glorious earthly King descending from Salomon by nature before their eyes, yet when the Lord shall poure upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and sup­plications, they shall look upon him whom they have pierced, and they shall mourne for him as one mourneth for his only sonne, &c. Zach. 12.10. to the end. In the meane time, this third proofe, that this Jesus is the Christ, taken from the genea­logie of the true Messiah, is demonstrative, and convin­cing.

He to whom the Scripture Genealogies of the true Messiah doe lead us, and in whom they all cease,The third par­ticular Argu­ment, to prove this Jesus to be Messiah, taken from Genea­logies. he is the only true Messiah, and no other is to be expected.

But this Jesus, borne of the Virgin Mary, is he to whom the Scripture Genealogies of the true Messiah lead us, and in whom they all cease.

Therefore this Jesus, borne of the Virgin Mary, is the only true Messiah, and no other is to be expected.

We proceed unto the fourth Argument, to prove this Jesus to be the Messiah, which Peter noteth, in Acts 2.22. Iesus of Nazareth, a man approved of God among you, by Mira­cles, Wonders, and Signes which God did by him, in the midst of you, as you your selves also know. Nazareth was not the place of his Birth, but Bethleem, but he was brought up at Nazareth, Mat. 2.23. and from thence the unbeleeving [Page 62] Jewes called him Jesus of Nazareth in contempt; and be­cause he was commonly so called, Pilate so stiled him in his title on the Crosse, Mat. 27.37. Hence the Apostle, to convince the unbeleeving Jewes of their sinne, calling him by that name, under which they persecuted and crucified him, proveth him to be the Messiah. This Jesus, saith he, whom you vilifie and reject, was a man [...] demonstrated of God to be his Sonne (as Paul saith, Rom. 1.9.) and the true Messiah by most evident testimonies. What were they? Miracles, Wonders, and Signes; they are called Miracles from their kinde, and Nature; Won­ders, from their effect; Signes from their end, and use. He proves that such workes are demonstrative, con­vincing proofes of the true Messiah, by two Arguments: 1. By Gods testimony in them, God did them by him; which he notes in opposition to the blasphemous sug­gestion of the Pharisees, that he wrought them by the power of Beelzebub, Mat. 12.24. and to shew that the Man-hood of Christ was inabled by his God-head to worke these, to prove that he was Immanuel, God and Man, the Sonne of God, with whom God the Father worketh in essentiall union. Whence he saith, My Fa­ther worketh hitherto, and I worke, Joh. 5.17. when he spake of his Miraculous healing one that had been sicke thirty eight yeares, which as the Jewes rightly under­stood (though they sought to kill him for it) was, in effect, to make himselfe equall with God, ver. 18. and this Jesus our Saviour acknowledged and confirmed the same, ver. 19. saying, The Sonne can doe nothing of himselfe, but what he seeth the Father doe, i. e. according to the order of subsistence in the Trinity, is the order of working among the Per­sons, though they be equall in power; for whatsoever the Father doth, the Sonne doth also. And therefore the Apostle ascribed the Miracles which they wrought, unto this Jesus, Act. 3.15, 16. & 4.10. The second Argument, whereby Peter proves, that the Miracles wrought by this [Page 63] Jesus, prove him to be the Messiah, is taken from the ex­ternall evidence, and visibility of them to all men; they were so done, as every ones senses perceived them to be realities, and no delusions, they were done in the midst of you, as yee your selves also know. Accordingly to shew the strength of this Argument, I shall declare three things:

• 1. The reality and truth of the Miracles.
• 2. The ends for which he wrought them.
• 3. The occasions whereupon he wrought them.

1 That the Signes and Wonders wrought by Jesus Christ were true Miracles will appeare, if we consi­der the nature of a true Miracle. A Miracle is an o­peration above, and beyond the constituted order of Na­ture: I say, of constituted order of Nature: to distinguish it from Creation, (I say, beyond and above that order) to distinguish mirabilia, from miracula; for there are cer­taine secret vertues, or powers of Nature unknowne to humane reason, whence arise workes, which we are apt to judge to be Miracles, when they are not: some of these seeming Miracles deceive only the simple, not those that are learned and skilfull in the natures of things. O­thers may deceive all men, and may be done by the De­vill, who hath a further insight into the natures of things, then any man hath, yet they are not Miracles, they amount not unto the making of something out of nothing, which is the proper worke of the Divine power.

Againe, I say, beyond (not contrary to the constituted order of Nature) as to make a thing both to be, and not to be at the same instant, and in the same respect; which is simply impossible. A Miracle properly so called, is a­bove the constituted order, either in respect of the work done, or of the manner of doing.

1 In respect of the worke done; as when the Dead is raised, the Soule neither having an active power to [Page 64] unite it selfe to the body, nor the Carkasse, (especially being resolved into its principles) a passive power of re­ceiving the Soule; so when the blinde are made to see, wanting either visive spirits, or an optick nerve, to transmit the spirits to the eyes, in these something is made of nothing, and so the work it selfe is a Miracle.

2 In respect of the manner of doing; as when diseases which might be cured in time, by Art, and by degrees, are cured without the help of second causes perfectly, in an instant, without paine, or alteration in the body, save that which appeares in the event. Here againe some­thing is made of nothing. To apply these rules to the Wonders wrought by Christ; the foure Evangelists re­cord at least forty five Miracles wrought by Christ in the three yeares and halfe of his Ministry, besides those at his Death, when the vaile of the Temple rent, the Earth quaked, the Rockes rent, the Graves opened, and many bodies of the Saints which slept, arose, and came out of the Graves, and went into the holy City, and appeared unto many. From observation of some of these, the Centurion, and they that were with him watching Je­sus, feared greatly, and said, Truly this was the Son of God, Mat. 27.54. And after his Resurrection he wrought a­nother Miracle at the sea of Tiberias, which caused John to say unto Peter, It is the Lord, Joh. 21.1 — 7. in all which Miracles of Christ something was made of no­thing, either in the thing done, or in the manner of doing.

Object. But we know not the truth of these Miracles by our owne sight, but only by report.

Ans. Some report ought to have as much authority in our hearts, as if we had seen the things with our eyes, viz. 1. Scripture-Reports; for they are given by inspiration from God, 2 Tim. 3.16. who cannot lye, Tit. 1.2. whence they are called the Scripture of truth, Dan. 10.21. There­fore Scripture-Reports are infallible. 2. When a report [Page 65] though but from men, is so ancient, that the Writers li­ved, and published the Report, in the times when the things were done, and so constant, that they are uncon­futed by any, though there were many adversaries in those times. Now these reports were such; for, 1. They were made by eye-witnesses, Luke 1.1, 2. Joh. 21.24. 2. They have been constantly beleeved, and confirmed by the consent of many that lived in those times, without any opposition, contradiction, or confutation of Adversaries unto this day. 3. When a report is such, that if the Authors of it should lye, they must necessarily be judged not only wicked, but Mad-men, or fooles, because they appeale unto those to whom they write, as knowing the truth thereof. Thus did the Evangelists. And Paul urgeth the signes of an Apostle wrought by him, unto those that could gain-say him, if he spake false; no Impostor doth so. 4. When a Re­port is such, that it extorteth the implicit consent of Ad­versaries, in as much as when they could not refute the re­port, they only laboured to suppresse speech of it, and to detract from the true honour of the power whereby it was wrought, what they could; Thus it was in this case. For the ancient Jewes could not, did not deny that these Miracles were wrought by Christ, but contended that he did them by Beelzebub. But that slander Christ himselfe confuted unanswerably, Mat. 12.25. Some of them cavill that he did them by Magick, which they feigne, that the Learned in Aegypt flying thither from Jehoshua, the Sonne of Perachia, in the dayes of Alexander Jannaeus. They grant the thing done by Christ, but put it off with a figment that contradicteth it selfe. For Christ was not then borne, and though by reason of Herods Tyranny he was carried into Aegypt, to fulfill the Prophesie, Hos. 11.1. yet how could an Infant of a yeare or two old learn the Arts of the Aegyptians? or how can such things be done by Magick, which are above the power of the [Page 66] Devil, as we have proved Christs Miracles to be, either in the things done, or in the manner of doing them? O­thers of them say, they wrought them by the Name of Jehovah (Schem hammephorasch) which they say, Christ knew, and could pronounce it, and knew the force of it, and wrought Miracles thereby; as also, say they, Moses did: for it was engraven upon his Staffe, whereby he di­vided the Sea, and made waters flow out of the Rocke. This is a meere fable, as true, saith Bullinger, as another of theirs, that two Doggs of Brasse should barke before the doore of the Sanctuary; yet this sheweth us to what mi­serable shifts the enemies of Christ are put, to obscure the glory of that which they cannot deny.

Obj. 2. Elijah, Elisha, and others wrought Miracles, yet that doth not prove them to be the Messiah.

Answ. They wrought but few Miracles, and by a pow­er which was not their owne; but Jesus Christ wrought many: so many, saith John, as if they were written, the world could not containe the bookes, Joh. 21.25. and all of them of his owne vertue and power. Whence also he gave the gift of Miracles to his Disciples, through faith in his Name; and this Gift he continued in the Church for some time, 1 Cor. 12.10. but the Apostles manner of working Miracles differed from Christs in two things.

1 Christ wrought them in his owne Name, but they did them only in the name of Jesus, either by invocati­on of his name, Act. 9.40. Jam. 5.14, 15. or by com­mand in his name, Act. 16.18. 2. Christ could doe Mi­racles whensoever he would; so could not they: though the Apostles had received a gift to cast out Devils, Mat. 10.8. yet they could not exercise it at all times, Mat. 17.16. Paul could not restore Epaphroditus, else he would not have suffered him to be so neare unto death, Phil. 2.27.

2 The ends for which Christ wrought Miracles, is the next thing to be considered, the generall end was, to manifest his glory, Joh. 2.11. the particular ends were, [Page 67] 1. To declare his God-head, and to prove himselfe to be the Sonne of God, Mat. 9.6. Ioh. 15.24. his Miracles clearly shewed, that all Creatures were in his power; for he wrought them almost upon all kinds of Creatures: upon Angels, in casting out Devils; upon men, in their eyes, eares, tongues, hands, feet, whole bodies, yea in their wills and affections; as making the owner of the Asse willing to let it goe upon the demand of Strangers; upon Beasts, in the herds of Swine; upon Fishes, in bringing them into the Apostles Nets in great abun­dance; upon the Sunne, in the supernaturall Eclipse; upon the Ayre, in stilling the Wind; upon the Waters, in calming the Sea; on the earth, in its quaking; on the Stones, in their rending; on Trees, in withering the Fig-tree; on Bread, in multiplying the Loaves; on Wa­ter in Vessels, in turning it into Wine.

2 To declare his Office, and to prove himselfe to be the Messiah, promised of God by the Prophets, Esa. 35.4, 5, 6. whence the Messiah was called the mighty God, and wonderfull, Esa. 9.6. Now, the Miracles wrought by this Jesus, were such as Isaiah fore-told, as he told John, Mat. 11.5. and he challenged to be acknowledged for him that should come, the Messiah, the Sonne of God, by his Miracles, Joh. 5.36. & 10.38. For, first the Messiah was to bruise the head of the Serpent, Gen. 3.15. and this Jesus the Son of God was manifested, that he might destroy the workes of the Devil, 1 Joh. 3.8. there­fore by his casting out Devils, he proved to the Phari­sees, that the Kingdome of God was come unto them, Matth. 12.28. meaning that Kingdome of the Messiah, whereof Daniel prophesied in Dan. 2.44. And it is evi­dent that when this Jesus came to preach the Gospel, and worke Miracles, Satan fell downe from heaven like Light­ning, Luke 10.18. as Dagon fell before the Arke, 1 King. 5.3. Satans power to delude men by Magick ceased, not only in Judea, but also in Samaria afterwards, Acts 8.8. [Page 68] and at Philippi, Act. 16.16. and in Ephesus, Act. 19.18. and Eusebius testifieth, that Porphyry, that bitter enemy a­gainst Christian Religion, complained that it was no marvaile, that for many yeares the Pestilence had wasted the City, seeing Aesculapius and the other gods were gone farre away. For, said he, ever since Jesus was worshipped, we can have no more benefit from the gods; which sheweth the power of this Jesus over all the gods of the Heathen, which yet were no gods, but Devils. And we know that in places where, whilst Popery was received, they were molested with Fairies, Hobgoblins, &c. after the Gospel was there imbraced, those delusions vanished. So would it be with these poore Indians, among whom we live in this Wildernesse, if they would receive the Gospel, their Hobbomacchoes would have no more power to delude and terrifie them. 2. Jesus Christ came to seeke and save lost ones, Luke 19.10. therefore all his Mi­racles tended to the good and benefit of men, which makes another considerable difference between the Mi­racles wrought by this Jesus, and those done by others. Sundry of the Miracles wrought by others tended to the punishment and hurt of men, as those of Moses, in the ten Plagues of Aegypt, and of Eliah, in 2 King. 1.10. and of Peter, Act. 5.9. and of Paul, Act. 13.12. But all the Miracles which Christ wrought tended only to the good of men. Indeed he shewed what he could doe the other way, in two mighty workes, Matth. 21.19. Joh. 18.6. yet he never did hurt to any, by his wonder-work­ing power, and gave this for the reason of it, Luke 9.56. For the Sonne of Man is not come to destroy mens lives, but to save them.

3 To confirme the truth of the Gospel, and the faith of men thereby, Joh. 10.37, 38. Hence he said, The works that I doe, beare witnesse of me, Joh. 5.36. Miracles were added to the Gospel, as the Kings Seal is unto Charters, or mens seales unto Covenants, for confirmation of [Page 69] faith and assurance. And the Miracles wrought by Christ on the bodies of men, had a Symbolicall use, to draw them to seeke unto him for the salvation of their soules. Thus Matthew saith, when he cast out Devils, and healed those that were sicke, he did them, That it might be fulfilled which was spoken by Isaiah the Prophet, saying, himselfe tooke our infirmities, and bare our sicknesses, Matth. 8.16, 17. and therefore when he healed the man that was sick of a Palsie, he said to him, Sonne, be of good comfort, thy sins be forgiven thee, Mat. 9.2. And by his feeding five thousand with five Loaves, and two Fishes, he taught them, saying, Labour not for the meat that perisheth, but for that which endureth to everlasting life, which the Sonne of Man shall give, for him hath God the Father sealed, Joh. 6.26, 27. and he improved his healing the man that was borne blinde, to shew, that he is the Light of the world, Joh. 9.5, 6. and the end for which he wrought his great workes ap­peares, by his upbraiding the great Cities, where most of his great workes were done, because they repented not, Mat. 11.20.

3 The third thing to be considered is, the occasion whereupon Christ wrought these Miracles. For 1. Christ professed himselfe to be sent of God with an extraordi­nary Commission, peculiar to the Messiah: now this must necessarily be proved by extraordinary effects. Hence it was, that he so drove the buyers and sellers out of the Temple, to shew that he came as the Lord into his Temple, Joh. 2.15, 16.18, 19. Mat. 3.1. Christ came preaching such truthes as never were before revealed, viz. That the Messiah is come in the Flesh, and setteth up his Kingdome by the Gospel, and abolisheth its ceremoniall institutions, causing the Leviticall Priest-hood and Ordinances to cease, instead whereof he appointeth other Lawes and Ordinances to Christian Churches; now, new doctrine must be confirmed with Signes, Mark 1.27. & 16.20. 3. The order constituted under Moses, for a time was to be altered by Christ; therefore it was necessary that [Page 70] Christ should shew, that he had authority so to doe, by his doing workes beyond the order which God hath constituted in Nature, to shew that he was the Lord of Nature, and of all Church-Administrations; such an one is the true Law-giver, and as such is to be acknow­ledged by the Churches, Jam. 4.12. and for the same reason Miracles doe now cease, and are not to be expe­cted in these dayes. For, 1. None of us professe our selves to have an extraordinary office, or calling. 2. Nor to preach truths that were never before revealed. 3. Nor to alter any Institutions of Christ; we acknowledge our selves to be only ordinary Church-Officers by an ordi­nary Calling, and that we preach no other Gospel, then what we have received from Christ and his Apostles, and that in reforming the Churches we doe not make new Ordinances, but reduce others, and our selves to Christs institutions, according to primative patterns. I shall winde up this fourth proofe thus.

The fourth par­ticular Argu­ment, to prove this Jesus to be the Messiah, from Miracles.He, who wrought the Miracles which the Scripture saith should be wrought by the Messiah, is the true Messiah; but this Jesus wrought those Miracles; ergo he is the true Messiah.

The fifth proofe which the context affords concer­ning this Jesus, that he is the only true Messiah, is from the agreement of what is reported concerning the Life, Death, Resurrection, Ascension, & Session at the right hand of God, of this Jesus, and what was prophesied of old in all these particulars concerning the Messiah. 1. Con­cerning the life of the Messiah, it was Prophesied, that his conversation should be blamelesse, and his outward condition meane, and afflicted. 1. For his conversati­on, that Gods Law should be in his heart, Psal. 40.6. Grace is poured into his lips, Psal. 45.3. he loveth righteousnesse, and hateth iniquity, ver. 8. he did none iniquity, nor was guile found in his mouth, Esa. 53.6. such was the conversation of [Page 71] this Jesus, that he challenged his greatest Adversaries; Which of you convinceth me of sinne? Joh. 8.48. he was meek, and lowly in heart, Mat. 11.29. holy, harmlesse, undefiled, se­parated from sinners, Heb. 7.26. 2. For his outward condition in this world, the Messiah must grow up as a tender Plant, and as a root out of a dry ground; he hath no forme, nor comelinesse, Esa. 53.2. Poore, Zach. 9.9. A reproach of men, and despised of the people, Psal. 22.7. A stone of offence, Esa. 8.14, 15. So it was with this Jesus, borne of Mary in the decay of Davids family; see his Poverty, Mat. 8.20. & 21.3, 5. To the Jewes a stone of offence, 1 Cor. 1.23. and both these Peter noteth in the life of this Jesus, of whom we speake; 1. The holinesse of his conversation, in that he applyeth to him the title of Gods holy one, ver. 27.31, 32. 2. The meannesse of his outward conditi­on, in that he calleth him Jesus of Nazareth, verse 22. which the Jewes used against him in reproach, Joh. 1.46.

2 Concerning the Suffering and Death of the Messiah, it was fore-told of him, That the Serpent should bruise his heele, Gen. 3.15. and that Satan would use, for a spe­ciall instrument against him, his owne familiar friend, in whom he trusted, which did eate of his bread, to lift up his heele against him, Psal. 41.9. A man, his equall, his guide, and his acquaintance, with whom he tooke sweet counsell, and walked un­to the house of God in company, Psal. 55.12, 13, 14. that they should weigh for him thirty peeces of silver, Zach. 11.12. as the price at which he was valued. That a charge should be given to the Sword, to awake against Gods Shepheard, the man that is his fellow, to smite the shepheard, and the sheep should be scat­tered, Zach. 13.7. That he should give his backe to the smi­ters, and his cheekes to them that plucked off the haire, and should not hide his face from shame, and spitting. Esa. 50.6, that he should be wounded for our transgressions, and bruised for our iniquities, the chastisement of our peace should be upon him, and by his stripes wee should be healed, Esa. 53.5. That he should be crucified, to answer the type of the brazen Ser­pent, [Page 72] lifted up upon a Pole, Numb. 21.8. Joh. 3.14, 15. and to take away the Curse, whereof hanging upon a Tree was in those times a signe, Deut. 21.25. Gal. 3.13. that they should dig thorow, as a Lion, his hands and his feet, Psa. 22.16. That they should give him vinegar to drinke in his thirst, Psal. 69.21. and parted his garments among them, and cast lots for his vesture, Psal. 22.18. yet not a bone of him should he broken, Exod. 12.46. that he should make his grave with the wicked, and with the rich in his death, and should be numbred amongst the transgressors, Esa. 53.9.12. All these Prophe­sies the New Testament shewes to be accomplished in the Sufferings, Death, and Buriall of Christ. That Satan had the principall hand against him, appeareth in Luke 22.53. Joh. 12.31. that he used such an instrument even Judas, is cleare, Mat. 26.50. Luke 22.48. That he was be­trayed for thirty peices of Silver, Matth. 26.15. & 27.9. That the Sword smote this Shepheard, and scatte­red the Sheep, see Mat. 26.31. Marke 14.27. That his backe and face were yeelded by him to the Smiters, and Spitters, see Mat. 26.67. & 27.26. That he was woun­ded for our sins, &c. see 1 Pet. 2.24. For his death by crucifying, see Joh. 12.32, 33. for their usage of him on the Crosse, in all particulars before mentioned, exactly and punctually, see Mat. 27.34, 35. Luke 23.33. Joh. 19.23, 24.33.36. The same is cleare in his Buriall in the Sepulchre of rich Joseph of Arimathea, and what David said, Psal. 16.19. My flesh shall rest in hope; Peter here applyeth to this Jesus, Act. 2.26. and concerning his death hee saith, They had by wicked hands Crucified and slaine him, vers. 23.

3. Concerning the exaltation of the Messiah by his Resurrection, Ascension, and Session at the right hand of God, the Prophesies are cleare; 1. His exaltation in generall, Psal. 110. 2. Particularly, by his Resurrecti­on, Psal. 16.10. The time, the third day was prefigured in Jonah, saved the third day from the Whales belly. [Page 73] 2. By his Ascension, Psal. 68.19. Zach. 14.4. 3. By his Session at Gods right hand, Psal. 110.1. Esa. 52.13. whence he should send the Spirit, Esa. 44.3. Joel 2.28. Psal. 68.19. 4. By his coming to Judgement, Dan. 7 3. Joel 2.2. Now, thus is this Jesus exalted; 1. In gene­rall, Phil. 2.6. to 12. 2. Particularly; 1. By his Re­surrection the third day, 1 Cor. 15.4.L. Antiq. 1. c. 16. and Josephus a Iew confesseth it. 2. By his Ascension from Mount Olivet. Acts 1.9.12. Eph. 4.8, 9, 10. Hence he sent down the holy Spirit plentifully effused, in Act. 2.16.33. 3.The fifth Ar­gument to prove this Jesus to be the Mes­siah taken from his humiliati­on and exalta­tion. By his Session at the right hand of God. This Peter applies to Christ, Act. 2.34. 4. For his coming to Judgement, Act. 17.31. Rom. 2.16. From the Promises I argue thus; He in whom the Prophesies concerning the Life, Death, Resurrection, Ascension, Session at Gods right hand, and coming to judge the world of the Messiah are fulfilled, he is the true Messiah. But all these are fulfilled in this Jesus; therefore he is the true Messiah: so much may serve for the fifth Argument.

The sixth and last Argument is taken from the Me­diatoriall Office of the Messiah, which according to Scripture predictions must be three-fold, Propheticall, Priestly, and Kingly; in respect of all which he hath the name Messiah, which signifieth Anoynted, not with materiall Oyle, but with the holy Spirit.

1. His Propheticall Office containeth two things: 1. His new revelation of Gods wil. 2. His prediction of things to come; such a Prophet Moses fore-told the Mes­siah should be, Deut. 18.15. so did Esa. ch. 50.4.

2. His Priestly Office containeth three Acts; 1. Teaching. 2. Sacrificing. 3. Interceding; such an one it was fore-told the Messiah should be, Psal. 110.4. Esa. 53.7.12. and it was expected that he would teach them all things, Joh. 4.2.

3. His Kingly Office consists in two things; In go­verning, and defending: in respect hereof the Messiah [Page 74] is called a King, Psalme 2.6. a Prince, Esa. 9.6. Nagid, Dan. 9.25. the Ruler, Mich. 5.2. A Shepherd, Ezek. 37.24. David their King, Hos. 3.5. yea, he must have all these Of­fices, as appears in his Type, Melchisedech; so that as all the Prophets ceased when he was to Prophesie, so all the Leviticall Priest-hood, and legall Sacrifices, and Cere­monies should cease, and give way to the Priest hood of the Messiah, when he should come, Dan. 9.24.26, 27. that after his coming, there should be no more mention of the Arke of the Covenant, Jer. 3 16. But on the contrary, Ae­gypt should have the Altar of the Lord, Isa. 19.19. and in every place Incense should be offered unto his name, and a pure offering, Mal. 1.10. and out of all Nations he will take his Priests and Le­vites, Esa. 66.20, 21. And the Kingdome of the Messiah must be unlike Davids Kingdome, 2 Sam. 23.5. and breake all other Kingdoms, but it selfe must stand, Dan. 2.44. & 7.13. Psal. 45.7. and for its extent, it must be from the rising to the going downe of the Sunne, Mal. 1.11. From sea to sea, Psal. 72.8. over all Nations and people, Gen. 49.10. Psal. 2.8. Zach. 8.22. full of peace, Esa. 9.6. governed, not by bodi­ly weapons, Hos. 1.7. Zach. 9.10. but by the rod of his mouth, Esa. 11.4.

To apply all this to this Jesus, of whom we speake; He only is designed, appointed of God to be the Mediator between God and Man, 1 Tim. 2.5. He is given, Joh. 3.16. sealed, Joh. 6.27. sent of the Father, Joh. 7.28. sanctified, Joh. 10.38. and Anoynted, Luke 4.18.21. And as he is called, so he is fitted of God to discharge his office, being able to save to the utmost those that come unto God by him, Heb. 7.25. and as he is called and fitted hereunto, so he is ac­cepted in this Office, both of God the Father, Mat. 3.17. and of the Elect being effectually called, Cant. 1.2. and makes them accepted of God, Ephes. 1.6. And lastly, there is no other Mediator of redemption but he alone, Acts 4.12. Joh. 6.69. Hence this Jesus is called the Christ, which signifies the same, as Messiah doth the [Page 75] anoynted; whence both these titles are joyned and gi­ven to Jesus, Joh. 1.41. & 4.25. and the Angel giving no­tice of his Birth, calleth this Jesus, Christ the Lord, Luk. 2.10. to shew that Daniels Prophesie, Dan. 9.25. is accomplished in him, and the answer of the Priests to Herod, shew that he was there borne, where the Prophets fore-told that Messiah must be borne, Mat. 2.4. This the unbeleeving Jewes opposed; and therefore though they willingly and commonly called him Jesus, yet they agreed, that if any should confesse him to be Christ, he should be excommunicated, Joh. 9.22. and therefore they that beleeved in him did the more expresly and constantly acknowledge him to be Christ. So Peter, Mat. 16.15, 16. And, upon this rock, Christ saith, he will build his Church, ver. 18. Other foundation then this can no man lay, 1 Cor. 3.11. Hence the Disciples at An­tioch, gathered into Church-state, were called Christians, Acts 11.26. whence it is that Peter so punctually urgeth this, Let all the house of Israel know assuredly that God hath made this Jesus, whom yee have crucified, both Lord and Christ. In my text, this title Christ, applyed unto this Jesus, sheweth that all the Prophets, Priests, and Kings of Ju­dah, were but types of this anoynted one, who is the truth of them all, and as farre excelleth them, as the body excels its owne shadow. For, 1. They were anoynted immediatly by men at Gods appointment; Moses an­noynted Aaron, Eliah anoynted Elisha, Samuel anoynted David, but God himselfe anoynted this Jesus, Luke 4.18.21. 2. They were anoynted with materiall Oyle, but this Jesus with the holy Spirit, ibid. 3. They received with their anoynting the Spirit, in some measure, but this Jesus above measure, Joh. 3.34. 4. The most of them had but one of those three Offices, few of them two, none had all three, but he alone; so that he is cal­led Christ by an eminency, and in a sense proper to him­selfe.

The three particular Functions, Propheticall, Priestly, [Page 76] and Kingly, are necessary to the Messiah, for the reliefe and help of his people against three deadly wounds in man by Nature; 1. Ignorance of God. 2. Alienati­on from God. 3. Inability of returning to God: to heale these, our Mediator applyes suitable remedies by his three Offices. 1. Wisdome, by his Prophesies, to heale our blindnesse, and to make us wise unto salvati­on. 2. Righteousnesse, by his Priestly Office, to cure our distance from God, and to make us accounted righ­teous in his fight. 3. Power by his Kingly Office, to heale our inability, and to sanctifie and redeeme us. All these is this Jesus, and he alone made unto us of God the Fa­ther, 1 Cor. 1.30. who also according to this order, executed his Offices, For, 1. He taught men. 2. Of­fered up himselfe. 3. Entred into his Kingdome. We shal now speake of them severally, and distinctly.

1 He is that Prophet of whom Moses wrote, Joh. 5.46. Acts 3.22, 23. he was generally acknowledged to be a Prophet, Mat. 16.14. Luke 24.19. Joh. 4.19. & 6.14. and he proved himselfe so to be by his Propheticall worke. For he revealed the Father unto men, Joh. 1.18. and taught in parables, according to the Prophesie, Psal. 45.5. & 78.2. he interpreted the Law, Mat. 5. and so preached the Gospel that his Hearers wondred at the gracious words that proceeded out of his mouth, Luke 4.22. he also fore-told many things, viz. the abjection of the Jewes, or the cal­ling of the Gentiles, Mat. 8.12. & 21.43. his owne Pas­sion and Death, Luke 18.31. the destruction of the Tem­ple, his second coming, and the end of the world, Matth. 24. In Heaven as our Prophet, he receives the full know­ledge of the Fathers will for us, by alwayes seeing him, by vertue of his personall union, Joh. 3.11.13. and re­ceives the fulnesse of gifts for us, Psal. 68.18. Ephes. 4.8, &c. and of power to send the holy Spirit, by vertue of his purchase and intercession, to teach us, Joh. 14.16, 17.26 and still he performeth his Propheticall Office, teaching [Page 77] us mediatly; 1. By his Spirit, Joh. 16.13, 14. 2. By men inspired, and infallibly assisted to penne the Holy Scripture, and others by an ordinary assistance to teach the Church, suitably to the severall times and ages of it. The men by and in whom Christ Prophesied in times past, or doth now Prophesie to his Church, are such, as 1. He hath sent, and doth send and call them, Ephes. 4.11, 12. 2. He commands them what they shall teach, Mat. 28.20. 3. Their gifts and efficacy were and are from him, Eccles. 12.11.14. he establisheth his Word preached by them, Esa. 44.26. Ezek. 2.5.

2 The Priestly Office of this Jesus is principally that, whereby he expiateth the sins of men, and reconcileth them to God, Col. 1.19, 20. This he did, and doth part­ly on earth; 1. In his sufferings, especially on the Crosse, 1 Pet. 3.18. wherein himselfe as God-man, was the Priest, Heb. 5.6. his Humane Nature was the sacrifice, Esa. 53.10. Mat. 27.28. his Divine Nature the Altar, that sancti­fieth the gift, Mat. 23.17. with Joh. 17.19. Heb. 13.10. &c. 2. In his intercession on earth, both in the Garden, Joh. 17.20: and on the Crosse, Luke 2.34. principally in Heaven, by appearing before God, and interceding for us, whereby he effectually applieth the value and vertue of his sufferings unto his people, Heb. 9.29. &. 7, 25. This his Priesthood was not legall, or temporary, after the order of Aaron, but Evangelicall, and eternall, after the order of Melchisedech, Heb. 7.16. to 26.

3 This Jesus was, and is also King for evermore. This himselfe witnessed unto Pilate, yet, that his Kingdome is not of this world, Joh. 18.37. Paul calls this a good confes­sion, 1 Tim. 6.13. whence he refused to be made King by the Jewes, Joh. 6.15. and Pilate wrote him King of the Jewes against the minde of the Jewes, Joh. 19.21. It is by vertue of this his Kingly Office, that he administreth and dispenseth all things, which belong to the Salvation of the Elect, with authority and power. And in all proper­ties [Page 78] it answereth the description of the Kingdome of the Messiah. 1. Is that eternall? Dan. 2.44, so is his, Luke 1.33. 2. Is that universall? Dan. 7.14. so is his, Eph. 1.22, 23. 3. Is that Spirituall? Esa. 9.6, 7. so is his, Luke 17.21. Rom. 14.17. 4. Is that powerfull? Psal. 110.1, 2. so his his, Revel. 1.18. 5. Is that blessed for his voluntary subjects? Psal. 116. so is his, Heb. 7.2. This his Kingly Office he exercised in some sort, in the dayes of his flesh, as appears in his Miracles and Resurrection, but most perfectly and eminently after his Resurrection, Ascension, and at the right hand of God, Psal. 110.1. Heb. 1.34. The force of this sixth Argument wil appeare in this Syllogisme.

The sixth Ar­gument, to prove this Jesus is the Messiah, from his Me­diatoriall Of­fice.He to whom God the Father hath committed the Me­diatoriall Office of the Messiah in the three Functions of it, Propheticall, Priestly, and Kingly, he only is the Christ.

But this Jesus is he to whom the Father hath commit­ted the Mediatoriall Office of the Messiah, in all the three Functions of it; therefore this Jesus is the true Mes­siah, and no other is to be expected.

Vse 1. Seeing the Scripture holds forth such convincing proofes that this Jesus is the Messiah, and that Scripture proofes are the ground of our faith in him, sundry are to be justly reproved. 1. The Papals, in the very ground-worke of their Religion, which is founded upon the au­thority of their Church, not of the Scriptures. They wil beleeve nothing that the Scripture saith, without the Church, but the traditions of their Church they wil re­ceive, without and against the Scripture; therefore they have no morning light in them, Isa. 8.20. 2. The disputers of this world, as Paul calleth them, 1 Cor. 1.20. who receive nothing upon the authority of the Scripture, except they can see worldly reason for it. I blame not any for que­stioning, that they may clearly understand what is ob­scure to them; for that Jesus Christ approved in his [Page 79] Disciples, Mark 4.20. But such as wil be alwayes ob­jecting against things that are plaine and manifest. Nor doe I reprove those, who with holy reverence, and sincere desire to be established in the truth, and with a re­solution to rest satisfied with that reason which God re­vealeth in his Word, doe labour to know a sufficient rea­son for that which they hold and beleeve concerning Christ. For it is our duty to be alwayes ready to give an an­swer to every man that asketh us a reason of the hope that is in us, with meeknesse and reverence, 1 Pet. 3.15. But cavilling a­gainst cleare truths, to the hindering of beleeving, is con­demned by the Holy Ghost, Rom. 9.20. 3. Carelesse Hearers, who receive every thing they heare upon the au­thority of men, not examining them by the Scriptures, The simple beleeveth every word, but the prudent looketh well to his goings, Prov. 41.14, 15. Thus did those noble Bereans, Acts 17.11. Aske sundry, who is the Messiah in whom they beleeve: They wil say, Jesus that was borne of the Virgin Mary, Crucified under Pontius Pilate, &c. Aske them againe, how they know him to be so: they wil an­swer, They have been alwayes taught so by their Pa­rents, and in their Catechismes, and by the Preachers, and all men among whom they live beleeve it, and there­fore they beleeve it to be so. On the other side, Aske a Turk, who is that great Prophet in whom he trusteth: he wil answer, Mahomet. Aske him againe, how he know­eth him to be so: he wil tel you, he hath been so taught from his Child-hood, and all the Musulmans teach so, and it is among the Turkes generally beleeved so to be; therefore he beleeveth it also. It may truly be said to both these, as Christ said to the Samaritan woman, Yee worship yee know not what, Joh. 4.21. for of the Samaritans it is said, That they worshipped not the true God, 2 King. 17.32. and yet againe, that they worshipped not the true God, ver. 34. They worshipped they knew not what, why so? Because they made not Gods Word in the Scripture the ground [Page 80] and rule of their worshipping him, but the custome of the Country, ver. 34.40. Thus doe they, who take every com­mon assent unto this truth, that this Jesus is the Messiah for true faith, not looking at the true ground of belee­ving it, which is only the Scripture, and so build their hope of Salvation upon a meere humane faith. I would not be understood as if I compared Mahomet with this Je­sus,See Turk. Hist. in the reigne of Osmond, tenth Emperor, p. 1384. for he is not worthy to be named the same day with him, for he was a cursed Impostor, but this Jesus is the true Messiah. They have no Word for their beleeving in Mahomet, but the lying Alchoran, but we have the Scrip­ture, Dan. 10.21. for the ground of our faith in this Je­sus; therefore our Lord Jesus Christ, the only true Mes­siah, shal stand when their Mahomet shal fall. ‘And this hath been already told, and shewed them in a strange vision, at Medina Talnabi in Arabia, where Mahomet was buried, Anno 1620. it continued about three weekes together. About the twentieth of October fell a great Tempest, and fearefull Thunder about midnight, but the vapours being dispersed, and the Element cleare, these words might be read in Arabian Characters, in the Firmament, Oh, why will yee beleeve in lyes? About two or three a clock in the morning there was seen a Wo­man in white, compassed about with the Sunne, ha­ving a cheerfull countenance, and holding in her hand a Booke, coming from the North-west; but against her were Armies of Mahometans ready to discharge upon her, but she kept her standing, and only opened her Booke; at the sight whereof those Armies fled, and presently all the Lamps about Mahomets Tombe went out. The interpretation of this Vision was made by one of the Dervises, a kind of Monke among the Turks, who discoursed of three Religions, and of three great Prophets in the world, Moses, and Jesus Christ, and Mahomet, and told them, that the Jewes being cast off for their disobedience to Moses, and for their Idola­tries, [Page 81] God raised up a new Prophet, who taught the Christian Religion, Jesus Christ, whom the Jewes Cru­cified, not moved with the piety of his Life, his great Miracles, nor his Doctrine; after his Death, the preaching of a few Fisher-men moved the hearts of the greatest Monarchs in the world to bow to his title; but the Christian Church growing dis-membred with the distinction of East and West, and committing Idolatry, &c. God forsooke them, and tooke from them their chiefe Cities, Jerusalem and Constantinople, and raised up Mahomet, whose institutions they ha­ving broken, God hath testified against them, in keep­ing their Prophet from them forty yeares beyond their account. And this strange and fearefull Vision, said he, is a prediction of some great troubles and alterations; for the opening of the Booke in the Womans hand, did either signifie their falling away from the intent of their Law, at which the armed men departed, being confounded with the guilt of their owne Consciences; or some other Bookes in which they had not yet read, and against which no power shall prevaile. And he concluded thus. I feare our Religion will be proved corrupt, and our Prophet an Imposter, and then this Christ whom they talke of, shall shine like the Sunne, and set up his name ever­lastingly.’ For this they cruelly tortured this poore Priest to death, he crying to the last gaspe, O thou woman with the Book, save me.

4 Unbeleeving Hearers, who though the Scripture doth so demonstratively cleare it, that this Jesus is the on­ly true Messiah, yet beleeve not in him. We see that the Wrath of God is come upon the whole Nation of the Jewes to the utmost, and Paul gives the reason of it, Rom. 11.20. Because of unbeliefe they are broken off. And he notes it for a warning to us Gentiles, in whom not beleeving in this Jesus, will be found to be an hainous sinne, even a making God a Lyar, 1 Joh. 5.10. a sinne for which the [Page 82] wrath of God abideth on men, Joh. 3.36. Consider what Jesus Christ saith to such, If yee beleeve not that I am he, (viz. the Messiah) yee shall dye in your sins, Joh. 8.24.

Vse 2. Instructeth, and exhorteth us, 1. To ground our faith in Christ on the Word of God in Scripture, o­therwise it wil not hold in all times. The Jewes, who thought highly of Christ upon Johns testimony, conti­nued not in it, because they attended not to the Fathers testimony concerning Christ in the Scriptures, Joh. 5.35.37, 38, 39. but if it be thus grounded, it wil hold, Gal. 1.8. 2. To be established in the present truth, as an house built on a rock, Mat. 7.24, 25. seeing that all things which the Scripture noteth as Characters, whereby the true Messiah is described, are found only in this Jesus, of whom we speak; in him the Types (both reall and per­sonall) of the Messiah are verified, in him the Prophesies concerning the Messiah are accomplished, and ended; in him all the Genealogies that lead unto the Messiah cease; by him all the Miracles were wrought, which were fore­told as proper to the Messiah; in him are fully found all things that were fore-told concerning the Life, Death, Buriall, Resurrection, Ascention, and Session at the right hand of God the Father, and judging power of the Mes­siah. And lastly, the Mediatoriall Office of the Messiah, in the three Functions of it, Prophetically, Priestly, and Kingly is fully committed to him, and executed by him for his people; therefore you may safely venture your eternal hopes upon the certainty of this truth, that this Jesus is the true Messiah, and rest wholly on him for Sal­vation, as on Jehovah, mighty to save.

2 We shal adde an use or two from consideration of the thing proved so manifestly, and convincingly by Scripture, viz. that this Jesus is the Christ, or the Mes­siah.

Vse 3. Hence let us be instructed and taught two things; 1. The necessity that this Jesus should be both [Page 83] God and Man in one Person, that he might be the Me­diator between God and Man: for as Mediator he must be the Surety of the Covenant of grace, Heb. 7.22. & 9.15. and therefore must be fit to undertake for both Parties: On mans part, That his reconciliation with God shal be made in such manner, as Divine Justice shal not bee wronged. To prevent that, he makes satisfaction, 1 Tim. 2.5, 6. nor the holinesse of God injured. To prevent that, he presenteth beleevers perfectly righteous, in his o­bedience before God, Dan. 9.24. 1 Cor. 1.30. 2 Cor. 5.21. On Gods part, that he, 1. Shal be our Father. 2. Make himselfe knowne to us. 3. Forgive our sinnes. 4. Sanctifie us, &c. Heb. 8.9.10, 11, 12. The last three he performeth as our Prophet, Priest, and King; for the dis­charge of which Functions, the Mediator must be both God and Man in one Person necessarily; 1 For dis­charge of his Propheticall Function, he must be both God; else he could not reveale the whole will of God, Joh. 1.18. at all times, Heb. 13.8. and effectually, Mat. 11.27. and Man; else he had not been a Prophet like unto Moses, Deut. 18.15. nor could have declared the wil of God suitable to men in his owne person, Heb. 2.1. 2. For discharge of his Priestly Function, he must bee both man, that he might be a fit sacrifice, Heb. 10.5.10. and God, that his sacrifice might be of sufficient value and vertue for all the elect, Act. 20.28. Jer. 23.6. 3. For discharge of his Kingly Function, he must be both God, that he might be the universall, powerfull, spirituall, and eternall King, 1 Tim. 1.17. Rev. 19.16. Psal. 110.1. and man, that he might be an head Homogeneall, and of the same nature with the body, Col. 1.18.

2. Hence we see the reason of the alteration of Religi­on, in the circumstantials, and outward manner of Gods worship since the coming of Christ, from what it was under Moses. Thus the seventh day Sabbath from the Creation is changed unto the first day of the weeke, the [Page 84] Lords day, Rev. 1.10. when Christ unvailed the whole Bible unto John, and fore-told him all things that should befall the Churches unto the end of the world. The se­venth dayes Sabbath gives place unto this, because that typified Christ his rest in the Grave, upon which Adam was to meditate the day after his Fall, and on that whole day only Christ rested in the Grave, and arose on the first day of the week, upon which the Creation be­gan, and the Light was made; then did this true Light begin a new world, and set up his Kingdome; and the keeping this day for their Christian Sabbath, was among the things that concerned his Kingdom, which he taught them in the forty dayes conversing with them on earth, Act. 1.3. and they accordingly kept it holy, Act. 20.7. 1 Cor. 16.1, 2. Thus also the outward state, or forme of the Church is changed, from Nationall unto Congrega­tionall, and the Sacraments, from Circumcision, and the Passeover, unto Baptisme, and the Supper of the Lord. The rites, and some circumstances about them are alte­red, the end and use of these Ordinances, then and now remaining the same; the not observing whereof is the cause of the errour of the Antipaedo-Baptists, against the Baptising of the infants of Confederates. Thus also the whole Typicall, and Ceremoniall Priest-hood and wor­ship is abolished, the truth being come. Such a change of religion at the coming of the Messiah was generally ex­pected; therefore when Christ told the woman of Sa­maria, that the houre was coming, when they should neither in that mountaine, nor in Jerusalem worship the Father; but the houre cometh, and now is, when the true worshippers shall worship the Father in spirit and truth, Joh. 4.21.23. The woman replied, I know that Messias cometh, which is called Christ; when he is come, he will tell us all things, ver. 25. She expected that Christ would make a great alteration of the Church, and of the outward manner of worshipping God at his coming. Hereupon is was, that the Jewes observing the [Page 85] new and strange Ministry of John Baptist, mused in their hearts of John, if he were not the Christ, Luke 3.15. and sent Priests and Levites from Jerusalem to know of him, whether he was Messiah, Joh. 1.19, 20. This their generall expecta­tion was grounded upon the Prophesie of the Angel Ga­briel to Daniel, in Dan. 9.24.26, 27. all which we see to be accomplished by this Jesus, who is Christ the Lord. But the Religion now established by Jesus Christ, in the Scripture of the New Testament, shal never be altered. Hence the time from Christ and his Apostles, unto the end of the world, is called the last dayes, Act. 2.17. Heb. 1.1. 1 Pet. 1.20. and the end of the world, 1 Cor. 10.11. not so much in respect of time (for above one thousand six hundred yeares are passed since these things were spo­ken and written) as in respect of the last Revelation of Gods wil concerning Religion, which is so perfectly set­led in the Church thereby, as it shal stand firme and in­violable, without alteration, by any Word of God, whilst the world standeth.

Ʋse 2. For serious admonition to all the Churches, that would be accounted Christian, to looke to it, that this Jesus Christ be laid as their foundation, 1 Cor. 3.11. Jesus Christ, I say, beleeved on, and professed in an or­derly way of visible receiving him, and being built upon him, Mat. 16.16.18. and that accordingly their super­structure be carried on, by their building upon this foundati­on gold, silver, precious stones, not wood, hay, stubble, 1 Cor. 3.12. See to it therefore; 1. That Christs way of Prophesying be established, viz. by Scriptures, not Apocrypha's, and by the gifts of Officers, as Pastors and Teachers, orderly cal­led and ordained, Rom. 12.6. or of Gifted Brethren, fit­ted for the edifying of the Church, orderly dispensed, 1 Cor. 14.1.3.24, 25.29, 30, 31, 32, 33, 40. not by Ho­milies, or by Antichristian Hierarchy. 2. That Christs Priesthood be exalted, by our renouncing all confidence in the flesh, or in our owne workes, and relying only [Page 86] upon him for righteousnesse, Rom. 9.30. & 10.3. and by our praying in the Holy Ghost, Jude 20. the Officers also gi­ving them elves unto prayer, Act. 6.4. as well as to the Mini­stry of the Word, by watching over the Church, that they may suit their prayers continually to the necessities ther­of, by the help of the Spirit of Christ, Rom. 8.26. in the exercise of their owne gifts, and not by read Liturgies; and by offering up spirituall sacrifices acceptable to God by Jesus Christ, 1 Pet. 2.5. 3. That his Kingly Law-giving power be exalted in all the Church-Administrations and Ordinances, Mat. 28.20. Jam. 4.12. rejecting all inven­tions and impositions of the Sons of Men, by their Ca­nons and Constitutions, in all matters of this nature.

Vse 3. For exhortation to all men, to apply to them­selves this Jesus, as given of God to be the Christ, and Mediator of the Covenant of Grace betweene God and them, in his three Offices. To this purpose attend these directions. 1. Renounce whatsoever would hinder your thus closing with him, departing from iniquity, in the purpose of your hearts, 2 Tim. 1.19. Looke upon your former evils of heart and life, with feare, and shame, and sorrow, and detestation of them, and loathing your selves for them, and with an unfeigned purpose of heart to cleave unto God in Christ, according to the tenour and termes of the Covenant, Jer. 50.45. particularly, 1. Renounce your owne carnall reason, and vaine ima­ginations, that Christ, as your Prophet, may teach you, 1 Cor. 3.18. 2 Cor. 10.5. 2. Renounce all confidence in your owne works, that Christ, as your Priest, may save you, Phil. 3.3.7, 8, 9. 3. Renounce your owne wills and affections, that Christ, as your King, may rule you, Luke 9.23. Esa. 26.12.

2 Cleave unto the Lord with purpose of heart, Acts 11.23. 1. Hearing him, as your only Prophet, Matth. 17.5. Waiting daily at the posts of the doore of Wisdomes house, Prov. 8.34, 35. 2. Relying wholly upon him for reconcilia­tion [Page 87] with God, through faith in his bloud, Rom. 3.25. coming to him, and to God by him, Joh. 14.6. Heb. 7.25. 3. Subjecting your selves with voluntary obedience to him in all things, Psal. 110.3.

And for your incouragement hereunto, consider,

1. The All-sufficiency of Grace in him, suiting all your needs, 1 Cor. 1.30.

2. The freenesse of it, Rev. 20.17.

3. That you are not excluded from the Fellowship of it, unlesse you exclude your selves, Matth. 11.28. Joh. 3.14, 15, 16.

From my Study in New Haven in New England, the tenth day of the eighth Moneth, called October, 1652.