The knovvledge of Christ indispensably required of all men that would be saved, or, Demonstrative proofs from Scripture that crucified Jesus is the Christ wherein the types, prophesies, genealogies, miracles, humiliation, exaltation, and the mediatorial office of Christ are opened and applyed : in sundry sermons on Acts 2:36 / by John Davenport ...
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?
viz. Whither this very jesus, born of the Virgae Marry, who was Crucified, be that singular Messiah, in whom all that expect salvation must believe, that they may be saved?
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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,
To clear the Truth herein, I have chosen this Text, which holds forth the conclusion of that excellent Sermon which Peter preached unto multitude of jews, on the day of Pentecost,
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. 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 cavils, who said, They were drunken;
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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.
v. 15. 2. he Proves, by this Dispensation, and by the Miracles which christ wrought, and by the prophecies, and by sundry other Arguments, that this jesus is the christ.
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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.
videlicet the Scriptures employed in this illative particle, Wherefore, which Refers 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 you have Crucified 〈 ◊ 〉 Lord and christ.
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Israel ] in the letter, signifies the posterity of Abraham, descending from Jacob, who was called Israel: but in a spiritual sense, 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;
Israel ] in the Letter, signifies the posterity of Abraham, descending from Jacob, who was called Israel: but in a spiritual sense, 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;
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;
In this place it is taken in the latter Way, as also it is in other places, where faith and knowledge Are joined together exegetically; so John 10.38. and where they Are confounded, and put one for Another;
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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,
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,
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Answerably faith receiveth and assenteth unto these, with adherence, affiance, and dependance upon the things revealed, with application to our particular cases,
Answerably faith receives and assenteth unto these, with adherence, affiance, and dependence upon the things revealed, with application to our particular cases,
as when Paul faith, That which I do (NONLATINALPHABET, it is well translated) I allow not; and the Antithesis in the next clause proveth that to be the Apostle's meaning:
as when Paul faith, That which I do (, it is well translated) I allow not; and the Antithesis in the next clause Proves that to be the Apostle's meaning:
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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;
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 merely speculative, but practical;
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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 ] NONLATINALPHABET signifieth two things;
and the practice of our knowledge that this jesus must be believed on as the only true Messiah, is to believe in him as such. Assuredly ] signifies two things;
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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 First sense its opposed unto opinion, which is an imperfect conjectural Assent unto things that Are not clearly presented to our understanding or sense.
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and from cleaving to him, James 1.6.8. That God hath made ] NONLATINALPHABET. The Arrians perverted this expression, calling Christ from hence, a factitious God;
and from cleaving to him, James 1.6.8. That God hath made ]. The Arians perverted this expression, calling christ from hence, a factitious God;
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 NONLATINALPHABET,
Nor did the word made, used Here to signify God's creating of christ, as man (though it be true that christ assumed men created nature, according to which he may be called a creature) but Here,
as the Greek Scholia warn us, is the same with NONLATINALPHABET, or NONLATINALPHABET, that is, hath ordained, constituted. So it is elsewhere rendered; as in Mark 3.14. He ordained twelve, that they should be with him;
as the Greek Scholia warn us, is the same with, or, that is, hath ordained, constituted. So it is elsewhere rendered; as in Mark 3.14. He ordained twelve, that they should be with him;
or, as Cyril of Alexandria noteth, made, here signifieth, declared; according to which sense, Peter a little before, called this Jesus of Nazareth, a man NONLATINALPHABET, demonstrated or approved of God by miracles, wonders,
or, as Cyril of Alexandria notes, made, Here signifies, declared; according to which sense, Peter a little before, called this jesus of Nazareth, a man, demonstrated or approved of God by Miracles, wonders,
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.
It seems that he ascribeth these two Titles, Lord and christ, to this jesus, in this place, to show that it is he of whom David prophesied, under these names, calling this jesus, his Lord; v. 27. from v. 34. from Psalm 110.1. and God's holy One, Psalm 16.10. in respect of that anointing, whereby he was sanctified of God to be the only true Messiah.
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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.
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.
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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,
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,
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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.
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 Thebes 1.11. 1 Thebes 1.3. 2. For Confirmation and Proof of this Truth, weigh the following Reasons.
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. From the duties which lye upon all Christians in reference hereunto.
From the End for which this Truth is written in the Scripture. It is that we may have the certainty of it; Lycia 1.4. and that we may believe and be saved; John 20.31. From the duties which lie upon all Christians in Referente hereunto.
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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; 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. From the great importance of thus receiving this Truth.
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. Hebrew 5.11, 12. Gal. 4.3.4. 2. To make a free and bold Confessi thereof, when they Are called thereunto; Rom. 10.10. Isaiah 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, Says calvin. 4. To suffer for this Truth; Lycia 9.23, 24. Philip 1.29. 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.
1. Because it is fundamental, a Truth necessarily to be laid in the Foundation of Christian Religion; Hebrew 6.1. Matthew 16.16, 17. For without christ we have no access to God; John 14.6.
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,
But with the Elect, being effectually called, it is otherwise, John 10.4, 5. Therefore such Neuters give in evidence against themselves, that they belong not unto christ,
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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;
as sufficient to salvation, if they live without open scandal. For, 1. The Devils and Reprobates may have such a faith, and yet perish eternally; Lycia 4.41. Acts 8.12, 13. 1 John 2.19. John 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 Judgments about that question, Concerning the faith which fits men for Church fellowship;
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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.
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.
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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 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 Therefore is insufficient, unless your faith be grounded on the Scriptures, and wrought in you by the Teaching of God's Spirit in the preaching of the Gospel, Mathew 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? does it work no spiritual change in you? it is in vain Hos. 8.2, 3. for this Transformeth, 2 Cor. 3.18. 2 Ʋse, It serves to instruct and teach every man how to try himself, whither he know jesus christ in a right manner or not.
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 a visible, but an invisible good, Hebrew 11.27. not a temporal, but an Eternal good, Hebrew, 13.8. Not a carnal, but a spiritual good, 2 Cor. 5.15.17.
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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. 3 Doth it frame your spirits to become as children? Matth. 18.3. for simplicity, humility and innocence of minde;
2 By the manner of knowing. 1. Not only by the teaching of men, but of God, Jer. 31.33.34. with John 6.45. the Spirit of God speaking to, and in thine heart, by his Ordinance, 1 John 4.6. Isaiah 30.20, 21. causing thee to assent with application and power, Psalm 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. Does it cause thee to fell all things to buy this pearl? Matthew 13.45. 2. Does it produce Obedience in thy Whole Conversation? James 3.17. 3 Does it frame your spirits to become as children? Matthew 18.3. for simplicity, humility and innocence of mind;
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.
And with Peter, John 6.68, 69. To this purpose. 1. Search the Scriptures diligently, John 5.39. Act. 17.3.10, 11. 1 John 4.1, 2, 3, 4. 2. prey that God would mingle the gift of faith with the word, in your heart, Hebrew 4.2.
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.
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, Psalm 9.10.
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, 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.
We shall now with the help of christ, proceed to speak unto the second and third particular, viz. The ground whereupon this our knowledge of christ must be built, employed in this illative particle [ Therefore ] which Refers us to the proofs formerly alleged by Peter in this Sermon, which Are all taken from the Scripture.
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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.
For Peter in this Sermon Proves, that this jesus is the christ, by six particular Arguments, whereunto he Refers his hearers and us, in this particle [ Therefore ] 1. From Types, of which he gives David for an instance, ver. 25. 2. From prophecies, of which he allegeth four, one out of Joel vers. 16. to 22. another out of Psalm: 16.10, 11. A third, out of Psalm 132, 11. in verse 30. A fourth out of Psalm 110.1.
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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 Signs which God did by him, in the midst of you, as ye your selves also know, ver. 22. 5. From the humiliation of the Messiah in his life and death,
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,
and coming to judge the world ver. 31, 32, 33, 34. 6. From his Mediatorial office, in my Text. The force and scope of this illative [ Therefore ] in this place, being thus declared, I shall note from it, that,
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The consent of the pen-men of Scripture in applying the Types, Prophesies, Genealogies, and Miracles and other particulars which belong to the Messiah,
The consent of the penmen of Scripture in applying the Types, prophecies, 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.
unto this jesus whom the Jews Crucified, Are infallible grounds, whereupon all that will be saved, must know assuredly that this jesus is the only true Messiah.
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For clearing and proving this point, know 1. That the ground of our faith must be onely the authority of divine 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.
For clearing and proving this point, know 1. That the ground of our faith must be only the Authority of divine Revelation in and by the word, No man Knoweth the Son but the Father, Matthew 11.27. and the Father himself which hath sent him to be the Messiah, hath born witness of him, John 5.37.
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;
fer he wrote of me, John 5.45, 46. And, speaking with the two Disciples going to Emaus, He began At Moses, and all the prophets, and expounded unto them in all the Scriptures, the things Concerning himself, Luk. 24.27. The same course he took to confirm the faith of the eleven Apostles, and the Disciples that were with them, saying;
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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.
These Are the words which I spoke unto you whilst 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 Psalms Concerning me, vers.
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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. From the premises I thus argue, That Jesus, and no other is the Christ, whom the Scriptures testifie to be the Christ.
Peter proved to the Jews, 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 Isaiah 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 days with the Jews 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 Ministry and life, Act. 28.23. From the premises I thus argue, That jesus, and no other is the christ, whom the Scriptures testify to be the christ.
3. That their consent appeareth in applying these six particular Arguments, Types, Prophesies, Genealogies, Miracles. &c. which belong unto the Messiah, to this Jesus.
3. That their consent appears in applying these six particular Arguments, Types, prophecies, Genealogies, Miracles. etc. which belong unto the Messiah, to this jesus.
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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.
1 That the Types of the only true Messiah Are verified in this jesus alone. The Scripture Expresses two sorts of Types of the Messiah. 1. Real. 2. Personal.
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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 The Real types, which I shall take notice of for this purpose, Are ten. 1. Jacobs Ladder, 2. Circumcision. 3. The Passover. 4. The pillar of cloud and fire. 5. Their passing through the read Sea. 6. Manna. 7. Water out of the Rock. 8. The Brazen Serpent. 9. The Jubilee. 10. The Temple.
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.
We find this storied in Gen. 28.12. to 16. jesus christ owneth this for a Type of himself, and so expounded it unto Nathaniel, John 1.51. where he shows him that the Son of man is the truth of this Type.
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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,
as that Ladder did After a sort join 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 Blesses us, by communicating all the good of the Covenant to us, Rom. 8.32. 1 Tim. 4.8. 3. He employeth the Ministry of Angels,
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,
2 Circumcision was instituted of God, and received by Abraham and his household, the only visible Church of God At that time, in Gen. 17. It was a bloody and painful Sacrament, the cutting off the foreskin of the Flesh in the males of Abraham and his seed,
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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:
and those that joined themselves unto the God and people of Abraham in Church fellowship, together with their Infants of eight days old, to seal the Covenant of grace, which God made with Abraham and his seed in jesus christ:
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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 he was, by the shedding of his blood, and his painful death on the cross, to establish and confirm 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, Hebrew 7.22. and all the good of the Covenant.
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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. and sanctification, Col. 2.11.
for our justification, Rom. 4. ult. Hence Circumcision sealed, through christ to come, unto Abraham and his seed, the believing Jews and Proselytes, both justification, Rom. 4.11. and sanctification, Col. 2.11.
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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 hath substituted Baptism in the place and stead of it, to seal the Covenant to confederates and their seed, Col. 2.10, 11. 3 The Passover was instituted in Exod 12. and is owned and applied as a type of christ, 1 Cor. 5.7.
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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,
and so it is testified to be in the new Testament in sundry respects. 1. In respect of the properties required in the Passover, which Are answered in christ: 1. It must be a Lamb, so is christ metaphorically called, John 1.29. 2. A Male,
or month, but at a fit age, so was the death of Christ, NONLATINALPHABET, 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,
or Monn, 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 Jews, according to the Flesh, Rom. 9.4, 5. in whom salvation is of the Jews, John 4.22. 6. A choice one separated from the rest, so is christ, 1 Pet. 1.20. 7. It was taken on the tenth day,
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,
and was slain At the fourth Passover After, and on the fourteenth day of the Monn. 2. In respect of the slaying of it: 1. The Passover must be slain,
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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;
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;
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,
so it was with christ, John 19.36. 3 In respect of the using and improving of it being slave. 1. That the Lamb may become food, it must be roasted; 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;
as suffering under the wrath of God, and rage of men and Devils, must be meditated upon with effectual application of the Spirit, Mathew 3.11. 2. The blood of it must be kept in a Basin, 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 and side posts of the doore, with a bunch of hysop dipped in it;
so must the blood of christ 1 Pet. 1.19. and not be spilled on the ground, or trod under foot, Hebrew 10.29. 3. It must be sprinkled upon the lintle and side posts of the door, with a bunch of hyssop dipped in it;
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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 must the blood of christ be applied unto us, by the Spirit, working and quickening faith in us, Hebrew 9.14. 1 Pet. 1.2. 4. As the Effect of that was safety from the destroying Angel,
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;
nothing must be mixed with christ and the Gospel. 1 Cor. 2.2. and 2.11, 3. 10. whole; so we must have full communion with christ, Whole and undivided, John: 1.12. 1 Cor. 1.13. 11. None must remain till morning;
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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:
as if they were burned by the fire of God's word and Spirit, Gal. 4.9, 10, 11. Col: 2.16, 17. Hebrew 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.
thus christ is to be fed on in the Sacrament in communion with the Church, 1 Cor. 12.12, 13. with a desire in us of enlarging it, Lycia 14.23. 4 The pillar of cloud and fire Set up in Exod: 13.21.
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:
and sometime spoke unto them, revealing his will out of it, Deuteronomy 31.15. Psalm: 99.7. So he does by christ, as our Prophet, teach and guide us, Matthew 11.29. and 17.5. 2. As our Priest, their being baptised in the cloud, signified and sealed their being washed from sin by the blood of christ, 1 Cor. 10.2. 3. As our King:
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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 thereby figured christ his protection of his Church, as he is their King, Isaiah 4.5, 6. 4. In that special consideration of christ, wherein the faith of God's people Trusteth in him,
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.
He that is Here called Jehovah, is called the Angel of God in Exod 14.19. which is the Angel of the Covenant, Malachi 3.1. jesus christ as the Apostle expounds it in 1 Cor. 10.9. who is called Jehovah our righteousness, Jeremiah 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.
5. Their passing through the read sea, spoken of in Exod: 14.22. is applied as a tipe of christ, in 1 Cor: 10.2. Moses bade them behold the salvation of the Lord, ver. 1.3. which title is applied unto christ, in Luk. 3.6. To show that christ is present with his people, to save them in all Troubles and afflictions, Isaiah: 43.2. and from all their spiritual enemies, and Sins, both by justification, 1 Cor: 10.2. and sanctification, Mich: 7.19. through faith in him, Hebrew 11.29. and will in the end give them songs of victory and triumph, Exod: 15.1. with Rev: 15.2.
The Mannah was white 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.
The Manna was white in colour, so is christ in purity, Psalm 45.2. 2. It was round in figure, which being applied to christ, figured his eternity and perfection, Rev: 1.8. 3 It was sweet in taste, 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;
So is christ tasted by faith in the promises, 1 Pet. 2.3. Psalm 19.10. 2. In respect of quantity. 1. Manna was little in seed, Exod: 16.14. but great in nourishment, vers. 12. So is christ, small in appearance, great in virtue, Isaiah: 53. and 55.1, 2. 2. It was plentifully given, It fell as due, covering the face of the earth round about their Tents;
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.
even to murmurers, Exo. 16.3, 4. So is christ, who received Gifts for men, even for the rebellious, Psalm, 68.18. 4. It was a wonderful and unknown gift, Exod, 16.15.
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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:
So is christ, John: 6.53. 7 Manna was presented to them as lapped in a bedding of due, 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 due, Deuteronomy: 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,
He is exhibited also to believers in the Sacrament, which in that respect is called spiritual meat, 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,
and using Manna. 1. The place where it was to be gathered, was round about their Tents. This figured the Church, where christ is to be found, Cant: 1, 7. 2. The time was every day before the Sun rose, on the last day of the Week they had a double portion,
This signified that our indeavour to get Christ, should bee our first worke, Matth: 6: 33. and our daily 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:
This signified that our endeavour to get christ, should be our First work, Matthew: 6: 33. and our daily work, Hebrew: 3: 7: 13. and to those that so do, God will dispense christ more plentifully towards their latter end, Luk: 2.29. but After this life there will be a cessation of all opportunities and means of grace and labours for it. 3 They must go out of their Tents to gather it, Exod: 16: 16:
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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.
So must we go out of our selves, sin, and the creature, who would have christ, Matthew: 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 believer is complete in christ Col: 2.10.
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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;
As for their manner of using it. 1 It must be ground and baked, which may signify our effectual meditating of the sufferings of christ. 2 It must be eaten, Else it would putrify;
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.
So he hath commanded us to believe in christ, 1 John: 3.29. and with that faith to receive the lords Supper, and christ in it, 1 Cor. 10.16. under the penalty of God's displeasure.
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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;
10. So now, without faith its impossible to please God, Hebrew 11.6. and Therefore they that communicate unworthily At the lords Table, Eat and drink 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:
Herein christ Far excelled this type. For the Jews that did eat Manna Are dead, John: 6.49. but christ feeds believers unto Eternal life, John 6.27. Manna only preserved natural life, for a time, by being turned into the substance of the body, which fed upon it:
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.
by changing all that receive him, so as that they Are transformed into his likeness, 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 rock. 2 As it gave them water to drink. 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.
First as it was a Rock, it was a type of christ, who is also compared to a rock. 1 For strength, Matthew 16.18. 2 For shadow, Isaiah 32.2. 3 Accidentally for scandal, Rom. 9.32.
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,
1 For unlikeliness, Who would expect that a rock should give drink by sending forth waters? As little expectation could there be 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;
if men look only At his abasement with the eye of sense, Isaiah 53.2, 3. 2 Yet as notwithstanding that unlikelihood the rock did, At God's appointment, give them water; So does jesus christ give his Spirit to those that believe in him, John 4.10. to 15. and 7.38, 39. 3 As by God's Ordinance, this water should issue forth of the rock At Moses his speaking to it in the hearing of the people;
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.
and satisfy their Desires, Isaiah 52.12. 8 The brazen Serpent. See the story of it in Numb. 21.6. etc. and how christ Explaineth it as a type of himself, John 3.14, 15. and so it is in sundry respects.
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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,
yet was without since, Hebrew 4.15. 2 It was the likeness of a Serpent, which is cursed, Gen. 3. So christ was made a curse for us, Gal. 3.13. 3 It was by God's Ordinance to be 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 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.
as well as by those that were near; So was christ on the cross, John 12.32. and is daily in the preaching of the Gospel, Gal. 3.1. Ephesians 2.17. 4 It became effectual, for the healing of such as were stung with fiery Serpents, by their looking unto it; so does christ unto all lost Sinners, by faith in him, John 3.15.
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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;
and none but christ can save us. 9 The Jubilee, instituted in Levit. 25.8. to 17. had its name from Jubal, a stream, or watercourse, Jer. 17.8. as carrying us to christ, who is the truth of this Type;
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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,
Luk. 18, 19. The First Jubilee was to begin After they were in possession of the land of Canaan, which they celebrated in the seventh year of joshua, as appears by Calebs age, in Josh. 14.7, to 10. from thence reckon twenty eight Jubilees,
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 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 Gospel, 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.
and christ seconded it, Luk. 4.18, 22. 2 The liberty which was given to bondmen. etc. christ hath accomplished spiritually, John 8.34, 36. Hebrew 2.14, 15. 3 The restoring of Debtors to their possessions and families; christ hath done spiritually. Luk. 23.43. Ephesians 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 built it in three days, John 2.19.
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.
So Are the Prayers that believers make to God, according to his will, in the name of jesus christ, John 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 Referente to the Temple, which was built in his lot, Deuteronomy 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,
which is accomplished to the Churches under the Gospel, in, and by christ, Isaiah 4.5. 4 The veil of the Temple signified christ his Flesh, which hid his Godhead,
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;
and Temple worship, and that now all men have free access through christ Crucified. Thus the Apostle Applieth it, Hebrew 10.19, 20. I have done with the Real Types, and shall now proceed to the Personal Types;
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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,
in the choice of whom I shall wholly insist upon the Clearest, as I find them owned by christ and his Apostles in the New Testament, pretermitting sundry, who yet may be looked At,
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.
2 Personal Types of christ, of whom I shall take notice, Are these. 1. Adam. 2. Noah. 3. Melchizedek. 4. Isaac. 5 Moses. 6 joshua. 7 Sampson. 8 David. 9 Solomon. 10 Jonah.
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.
For 1. Both Are Common roots to their seed and posterity, Isaiah 53.10. 2. Both their seed bear 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 sin to those that had not sinned actually, Rom. 5.14.
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 by the Covenant, 2 Cor. 11.2, Ephesians 5.30, 32. 2 Noah, signifies 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 sighed 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, etc. Gen. 9.9, 10, 11. So christ is Beloved of God, Mathew 3.17. who when he gave himself to be an offering for his Church, It was a sacrifice of a sweet smelling savour unto God, Ephesians 5.2.
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 is in his Church in all their Troubles, Isaiah 43.2. Matthew 28.20. 3 As Noah was a Preacher of righteousness 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 christ, who preached by his Spirit in the Ministry of Noah, 1 Pet. 3.19, 20. hath by his coming in the Flesh brought in everlasting righteousness, Dan. 9.25. but as it was in the days of Noah, many believed not, but were secure in their disobedience, till judgement Come upon them;
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 was King of Salem, Priest of the most high God, Heb. 7.1.
but the answer of a good conscience towards God) by the resurrection of jesus christ, v. 21. 3 Melchizedek was a Type of christ, Therefore it is said, Hebrew 7.3. He was likened to the Son of God, and that sundry ways. 1. In the notation of his name, being by Interpretation, King of Righteousness, Hebrew 7.2. So is christ, Isaiah 11.4. Psalm 45.6, 7. 2 In his Office, Melchizedek was King of Salem, Priest of the most high God, Hebrew 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;
So was christ King of Jerusalem, Zach 9, 9. The King of the Jews, Matthew: 27 37. Prince of peace, Isaiah 9.6. Not as Melchizedek, bringing only earthly peace and temporal;
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.
but christ is our peace with God, both spiritually and eternally, Ephesians 2.14. He is also our great High Priest, Hebrew 4.14. in whom alone the Kingdom and Priesthood Are inseparably joined. 3. In his personal excellencies. 1 Without Genealogy, viz. mentioned in Scripture, Hebrew 7.4.
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,
And without all contradiction, the lesser is blessed of the greater, ver. 7. So christ is the fountain of all blessings to his people, Ephesians 1.3. 2. He was greater then Aaron; for Levi, and so Aaron, paid Tithes in Abrahams loins to Melchizedek, Hebrew 7.9. 2. Melchizedek was not anointed with material oil,
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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.
nor can any other succeed him, as in the Levitical Priesthood they succeeded one other; So it is with christ, Hebrew 7.24, 25 4 Isaac was a type of christ. 1 As he was the Son of promise, Gal. 4.28.
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.
For Isaac was not to be born by the ordinary strength of nature, but of Sarahs dead womb; insomuch as when the Angel foretold it to Sarah, she Thought it impossible, Gen. 18.12.
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 of Isaac it was said to Abraham, In thy seed shall all the Nations of the earth be blessed, Gen. 22.18. but it was in Referente to christ the fountain of all blessings to his people, Psalm 72.17.
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.
Yea, what Herod and Pontius Pilate etc. did unto him, it is ascribed to the hand and counsel of the Father, Act. 4.27, 28. 3 In respect of Isaacs sufferings, and Obedience to his Father, christ and he Are like; only christ infinitely excels him.
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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;
So christ, without reply, was obedient to his Father unto the death, and was content to be bound, not as Isaac, for himself alone, but for his people;
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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.
So both were Delivered from death, wherein the Apostle plainly makes him a Type of christ, Hebrew 11, 19. Fifty, Moses was a Type of christ, Deuteronomy 18.18. There is a similitude, but not a parity between them.
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,
Moses was born of mean Parents, in the time of Israel's bondage under the egyptians: christ was born of mean Parents, in the time of the Jews subjection to the Roman, Isaiah 53. Luk. 2.1.3, 4, 5, 24. And as Moses was no sooner born,
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.
So christ, in his infancy, was sought out of King Herod to be slain, but both, by God's extraordinary providence were Delivered and saved, that they might be Deliverers, and Saviors unto Others.
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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.
Moses was meek above all men living, yet full of zeal against since, Numb. 6.12. Exod 32. So was christ a pattern of meekness, Matthew 11.29. yet most zealous against those that Profaned the Temple, John 2.14. to 18. and against Hypocrites, Matthew 23. we read little of either of them in their private life.
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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;
Both were sent of God, Moses to deliver Israel from Egyptian bondage, christ to deliver his people from the bondage of since and Satan, John 8.36. 2. Both were furnished to their office, Moses was learned in all the Wisdom of the egyptians, Act. 7.22. christ was learned to admiration, John 7.15, 46. Moses was furnished with many mighty Miracles, which God wrought by him, to confirm his calling;
but Christ far excelled, Heb. 3.5, 6. Moses brought glad tidings to Israel of deliverance from Pharoah, but Christ preached a far better and greater deliverance, Luk. 4.18.
but christ Far excelled, Hebrew 3.5, 6. Moses brought glad tidings to Israel of deliverance from Pharaoh, but christ preached a Far better and greater deliverance, Luk. 4.18.
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.
and not only brings the Law, but grace also, John 1.17. and is Mediator of a new Covenant, and surety of a better Testament, Hebrew 7.22. and 9.15. and that not only in Way of Prophesy, but of redemption.
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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.
Moses was rejected of the Hebrews, for whose good he Come, Exod 2.14. So christ Come to his own, and his own received him not, John 1.11. and 19.15. Jannes and Jambres resisted Moses in his Miracles and Doctrine, 2 Tim. 3.8.
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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.
So did the Scribes and Pharisees resist christ in his, Matthew 12.24. God showed himself more to Moses, then to any Prophet, Numb: 12. But christ herein excelled Moses, John 1.18.
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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,
Moses his face was covered with a veil, and under his Ministry the veil was upon the hearts of the Jews in reading the Law, 2 Cor. 3.13, 14, 15. christ with the veil of his Flesh hid the glory of his deity,
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.
and Are changed, etc. 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, Hebrew 4.8. Both were Saviors, the one corporal, the other spiritual.
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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 What Moses law could not do, viz. to bring us to heaven, Because of the infirmity of our Flesh, christ by his Gospel hath done for us, Rom. 8.3. 2 joshua entered 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.
So jesus christ ascended into heaven by conquest, Ephesians 4.8 and Prepareth a place there for every one of his followers, John 14 2. and there gives them an inheritance, Col. 1.12.
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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.
But they that possess it, must be conquerors, 2 Tim. 4.7, 8. 3 joshua threw down the walls of Jericho by weak 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,
So jesus christ Cast down strong holds by the foolishness of preaching, 2 Cor. 10.4, 5. 1 Cor. 1.21, 27, 28. 4 The sun stood still At Joshua's word,
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;
So whilst christ was spoiling principalities and Powers on his cross, the sun hid his face by the will of christ, Matthew 27 45. Of both these days it may be said, as Josh. 10.14. There was never before day like, nor afterwards shall be. 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;
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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.
unto the philistines in the foxes, jaw of an Ass; and the house posts were the heals of the horse, whereupon three thousand philistines road, and fell backward.
meaning Christ, who by death should overcome his enemies, and save his people, Heb. 2.14, 15. See the agreement beween them in these particulars. 1. In their Persons.
meaning christ, who by death should overcome his enemies, and save his people, Hebrew 2.14, 15. See the agreement between them in these particulars. 1. In their Persons.
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.
and that he must begin to save Israel, and confirmed this promise by a Signen, Judges 13.3, 4, 5. and so was it Concerning christ, Luk. 1.30. etc. Mathew 1.21. 2 There is a similitude between them in Actions.
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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 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 Come to his contract, Judges 14.12.
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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.
So did christ speak in parables to the Pharisees, Mathew 13.34. The Riddle he put forth was, Out of the eater Come forth meat, and out of the strong Come sweetness, Judges 14.12. christ by his death (which seemed to eat him up) became spiritual meat to believers, the bred of life, Sweeten then honey, out of this strong lion of the Tribe of Judah. christ dead, Christians processit examen insta• apum, Aug. Sermon 107. de temp.
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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,
Both were should for money, under pretence of love, apprehended by their enemies, led away, bound, brought forth At a great feast, blinded, scorned, fastened to a post, offered themselves willingly to death, died 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.
and thereby destroyed the Powers of the Churches enemies. 4 They Are alike in Victories: Sampson with his own hands slew a lion in the Desert, Judges 14.6.
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for so great a Victory, slew a thousand men, 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;
for so great a Victory, slew a thousand men, and laid them heaps upon heaps, with his own hands, the Spirit of the Lord coming upon him, Judges 15.14. to 17. So christ, by the Ministry of the Gospel, a weak Instrument in it self, made powerful by the Spirit, subdueth Kingdoms and nations to himself, 1 Cor. 1.25. Rom. 16.26. 3 Both slew more of God's enemies by their death, then in their life;
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,
Hebrew 2.14. 4 When Sampson was in Gaza, and his enemies Thought they had him in their hands and power, he arose At midnight, and took the doors of the gates of the city,
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;
but christ was Far above David, Psalm 110 1. They were alike: 1. In Descent from Obscure and low parentage, Jesse, Isaiah 11.1. 2 In Calling. 1. To be 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.
David being thirty Years old was anointed, 2 Sam. 5.4. christ At thirty Years old was baptised, 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 likeness of David unto christ in his Wars.
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,
2 Both had open and secret enemies, Davids open enemies were Goliath, Saul, and his house, beside Amalekites, philistines, etc. So Christ were, the devil, Herod, the Scribes,
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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:
and hindered them, 1 Sam. 19.20. Somewhat like that befell the Messengers, whom the Pharisees sent to apprehend christ, John 7.46. David was victorious against Goliath, and Cut off his head with his own sword:
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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.
so christ overcame Satan by the Scriptures, which he used as his weapon against christ, Mathew 4. 4 There was a likeness between them in their Kingdoms.
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.
And the perpetuity, and universal extent of Davids Kingdom is verified only in christ, Psa. 132.12. Rom. 15.9. 9. Solomon was a Type of christ, the true Jedidiah, Beloved of God.
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.
1. In the Peace and Tranquillity their Subject's enjoy under their government. Solomon's name signifies a man of peace, 2 Chronicles 22.9. and christ is the Prince of Peace, Isaiah 9.6. Peace is one of the privileges of his Kingdom, Rom. 14.17. not only outward, as Solomon's was, but inward and Eternal.
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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. 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.
In Solomon's days all Israel and Judah dwelled without Fear of bodily enemies, 1 King. 4.25. and christ sets his Subject's At liberty from Fear of spiritual enemies, Luk. 1.74. 2 In their personal Wisdom, wherein Solomon excelled other men, 1 King. 4.29, 30. But christ excelled Solomon, Col. 2.3. Matthew 12.42. 3 Solomon gave a proof of his Wisdom 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 royal State.
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;
For Solomon had but one crown, Cant 3.11. christ hath many, Rev. 19.12. Solomon's wealth was in silver and gold, etc. wherewith he enricheth his Subject's;
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:
then Solomon in his chariots of gold, Col. 2.14, 15. 10 Jonah is owned for a Type of christ in Mathew 12.39. No Signen shall be given them, but the Signen 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;
Jonah was a Prophet sent to preach Repentance to Nineveh. The same was the Subject of christ his preaching to the Jews, Mathew 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;
Therefore he said to the Jews, a greater then Jonah is Here, Mathew 12.41. Jonah was but a man, christ is God and man, Jonah was a sinful man, christ without sin;
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.
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; John 10.18. & 18.5.
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So by Christs being put to death (though without desert on his part) all beleevers are saved, Matth. 20.28. Ioh. 11.50. 4 In Ionah we have a Type of Christs burial, noted by Christ himself, Mat. 12.40.
So by Christ being put to death (though without desert on his part) all believers Are saved, Matthew 20.28. John 11.50. 4 In Jonah we have a Type of Christ burial, noted by christ himself, Mathew 12.40.
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;
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 Ninevites, with good fruit, to the Saving of them from the threatened 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.
So christ, After his resurrection sent his Apostles, and his Spirit with them, to preach unto all Nations, Mathew 28.20. John 16.8. and in them, himself Preacheth to those that Are a Far off, Ephesians 2.17.
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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;
but christ that Preacheth to us, is Jonah is Lord and Master, and he comes from the bosom of his father, John 1.18. and from the grave and death, whereas Jonah Come but out of the Whale's belly;
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The second Argument to prove that this Jesus is the onely true Messiah, is taken from the Prophesies concerning the Messiah, which we shal evince to be all fulfilled in this Jesus, who was born of the Virgin Mary, and crucified by the Jewes, under Pontius Pilate.
The second Argument to prove that this jesus is the only true Messiah, is taken from the prophecies Concerning the Messiah, which we shall evince to be all fulfilled in this jesus, who was born of the Virgae Marry, and Crucified by the Jews, under Pontius Pilate.
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The first and most generall Prophesie, is, that which God himselfe expressed in 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 First and most general Prophesy, is, that which God himself expressed in Gen. 3.15. The seed of the woman shall pierce thy bead (Oh Serpent) and thou shalt pierce or bruise his heel, or footsteps.
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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.
But he pierced the Serpents head, when through death, he destroyed him that had the power of death, the Devil, Hebrew 2.14. being the Son of God manifested for this purpose, that he might destroy the works of the Devil, 1 John 3.8.
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:
So was this jesus, Matthew 2.5, 6. 2 He must be brought up At Nazareth, So was this jesus, Mathew 2.23. He must come riding upon an Ass, and upon a Colt the Sole of an Ass to Jerusalem, Zach 9.9. This was fulfilled in this jesus, Matthew 21.2. to 12. John 12.12. to 16. And that no other Messiah in whom these prophecies must be accomplished, is to be expected, will convictingly appear to him who shall Consider that these places, Bethlehem, Nazareth, and Ierusalem, were destroyed above sixteen hundred Years since:
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The Scepter shall not depart from Judah, 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,
The Sceptre shall not depart from Judah, nor a Lawgiver from between his feet, until Shilo come, and unto him shall be the gathering (or Obedience) of the people. ] This the Hebrew Doctors (in Targum Jerusalem.) apply unto the Messiah, Saying, Kings shall not cease from the house of Judah, nor Doctors that teach the Law, from his Children's children,
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.
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, Hebrew 7.14.
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;
Hence was Abrahams sadness, Gen. 15.2. By [ the Sceptre ] Here is not meant the rod of affliction as Shebet signifies in Job 21.9. for in that sense it had not been true;
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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.
when they had rest sundry times from their Oppressors's, and especially in Solomon's Reign, 1 King. 4.25. and 10.27, But Shebet Here signifies a rod of Power, a Sceptre of Dominion, and so it usually signifies in Scripture when the Messiah is prophesied of, Psalm 45.7. and 110.2.
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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,
and the context evinceth that it must be so understood in Iacobs prophesy. 1. By the bowing down of his brothers, v. S. 2 By comparing him to a lion, vers. 9. 3 By joining the Lawgiver with the Sceptre in the Text, whereby he notes the Continuance of a Sovereign power in this Tribe,
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,
though not the use of the Crown After the captivity, and the Assamonaei were of the Tribe of Iudah by the mother's 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:
and the Lawgivers were the Sanhedrim, Numb. 11.16. instituted by Moses, they were for the most part of Davids posterity, which At length Herod destroyed:
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 Babylon: 3 Nor must he come presently upon the departure of the Scepter;
Hence it will follow. 1. That Iudah must have a Sceptre, and Lawgiver, before christ come, which could not be before Davids time, who was the First King of that Tribe. 2. Nor while the Sceptre continued in Iudah which ended in Jeconiah: Therefore, not till the captivity in Babylon: 3 Nor must he come presently upon the departure of the Sceptre;
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;
as Ezra, Nehemiah, etc. till the Maccabees, who were of the Father's side from Levi, and of the Mother's side from Judah, with whom was joined 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 Maccabees and Sanhedrim;
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;
Which thing, when the Wise men told Herod, he was soar troubled, and to keep the crown on his own head, he so persecuted this jesus, the lawful Heir of the crown, that he slaughtered all the Male Infants in those coasts of Jury about Bethlehem, called Rachels Land, that this jesus might not escape;
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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:
whence Rachel mourned for her children, as was foretold, Jeremiah 31.15. Mathew 2.17, 18. Hence it will follow, that the time of the coming of the Messiah is passed:
Unto what hath been already noted, let mee adde this? When Ezekiel foretold the over-turning of Judahs crown in Jeconiah, he said, The Kingdome should be no more,
Unto what hath been already noted, let me add this? When Ezekielem foretold the overturning of Judahs crown in Jeconiah, he said, The Kingdom 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. To that prophesie of Ezekiel Nathaniel had respect,
until he comes to whom it belongeth, meaning this jesus christ, who should fit upon the throne of David for ever. To that prophesy of Ezekielem Nathaniel had respect,
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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;
when he said to this jesus, our Lord, Thou art the Son of God, Thou art the King of Israel, acknowledging that he was come, to whom the Crown and Sceptre of Judah belonged;
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 Second Prophesy, 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, signify 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 head of gold, compared to a lion is the Babylonian Monarchy. 2 The breast and arms of silver, compared to a Bear, is the Kingdom of the Medes and Persians. 3 The Belly and thighs of brass, compared to a Leopard, is the Kingdom of the Greeks, in Alexander and his foure chief Captains, among whom his Kingdom was divided, After his death.
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 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 Ptolemy Philadelphus K. of Egypt, which is South from Judea (whence he is called King of the South) yet this begat much war and bloodshed,
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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.
for she poisoned him, which was afterwards revenged by his successor, who slew Berenice, and all her assistants, according to Dan. 11.6. The little horn, which was the tenth, was a vile person, Antiochus Epiphanes, the last part of the fourth beast.
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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:
Then Egypt the one leg was made a Province to Room 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 testify 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.
Upon this occasion jesus christ was born in Bethlehem, about two Years before the death of Herod. All agree generally that this stone was jesus christ.
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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, if it bee lawfull to call him a man,
which also Josephus a Jew, who wrote the history of the Jews unto the destruction of Jerusalem, acknowledgeth, saying, At that time was jesus a wise man, if it be lawful to call him a man,
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.
and to bring everlasting righteousness, and to seal vision, and Prophet, and to show christ, the holy of holies, ver. 25. Know them and mark, from the outgoing of the word to restore and to built Jerusalem, unto christ, the Governor shall be seven sevens (i. e.
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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:
In the First, it shall be restored, and built, 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 himself:
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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,
or Kid, and all Sacrifices shall 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,
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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,
yea, so exact is this account, that by a skilful Arithmetician, the very hour may be exactly calculated from the Angels message to daniel, At the time of the evening oblation,
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.
The latter half of it, which is three Years and an half, must christ bestow in confirming the testimony for many, beginning At his Baptism, ending At his Death, which was At the ninth hour, in the time of the evening sacrifice.
For what the Angell shewed Daniel, is noted, as the Angell saith, in the Scripture of truth, 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.
For what the Angel showed daniel, is noted, as the Angel Says, in the Scripture of truth, Dan. 10.21. And he told daniel, that he was sent of God to teach him the certain knowledge of these times, Dan. 9.22. and daniel himself Says, he understood the thing, and had understanding in the vision, Dan. 10.1. which he could not have had, nor said, if a certain number of Years had been put for an uncertain.
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.
and the name christ given to this jesus, in John 1.41. and 4.25, 26. and throughout the new Testament, forceth us to look unto the Angels speech, calling him Messiah Nagid, i. e.
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Nor can the works 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.
Nor can the works Here ascribed unto Messiah, be applied unto any other, but unto this jesus, who was born of the Virgae Marry, and Crucified by the Jews.
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The fourth prophesie, 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.
The fourth prophesy, Concerning the time of the coming of the Messiah, is in Hag. 2.7, 9. compared with Malachi 3.1. The glory of this latter house shall be greater then the former, Says the Lord of Hosts by Haggai. Here is Another mark for the time of Christ coming, viz. while the second Temple stood, which was built by Zerubbabel and joshua, After the return 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;
In respect of outward glory, it was Far inferior to the First built by Solomon, Ezra 3.12. as in respect of the magnificence of structure, so also in respect of sundry privileges;
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,
for this had not those, which that had, viz. 1 Fire from heaven, to consume the Sacrifices, 2 Urim and Thummim. 3 The Ark of the Covenant. 4 The Mercy Seat,
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,
Wherein? Malachy Telleth us, it was in this, that the Lord, whom they sought, having sent his Messenger to prepare the Way before him, shall suddenly come to his Temple,
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:
The presence of the Messiah, jesus christ, in this second Temple, and the publishing of the Gospel there, should make this second Temple Far greater in glory then the First:
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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.
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.
Would you know who this Messenger is? he tells us, It is Elijah the Prophet, etc. Malachi 4.5, 6. But who is this Elijah? John Baptist. So the Angel testified unto Zachary, Luk. 1.16, 17. and christ to the Jews, Mark. 11 10. to 15. adding a note of special attention, v. 16. Let him that hath an ear to hear, hear.
The Jewish writers wrest Haggaies prophesie to I know not what third Temple, prophesied of by Ezekiel: But Haggay pointeth as it were with the finger, at that very house, which was then built,
The Jewish writers wrest Haggai prophesy to I know not what third Temple, prophesied of by Ezekielem: But Haggai pointeth as it were with the finger, At that very house, which was then built,
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, for three reasons. 1 Object.
And Hegesippus l. 1. c. 35. Says, That Herod did but adorn the Temple, which adorning the Apostles admired, Matthew 24.1. Mark. 13.1. Luk. 21.5. Again, The Jews deny that this is to be understood of John Baptist, for three Reasons. 1 Object.
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;
Ans. 2 He is called Elijah, Because he Come in the Spirit and power of Elijah, Luk. 1.17. There was a similitude between them, especially in three things. 1 In Prophetical greatness, Elijah was a great Prophet;
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 as the people generally had a great esteem of Elijah, so they had of John, Matthew 21.26. 2 In executing their Office, Elijah was sent to restore the worship of God,
Therefore, seeing both were preachers of repentance, they both used the outward signes thereof, viz. course raiment, mean dyet, and solitarinesse in the wildernesse.
Therefore, seeing both were Preachers of Repentance, they both used the outward Signs thereof, viz. course raiment, mean diet, and solitariness in the Wilderness.
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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.
The second Reason which they Object against this exposition is, Because Elias must be sent before the great and dreadful day of the Lord, Malachi 4.5. i. e.
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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 of the setting up of his Kingdom by the preaching of the Gospel, Act. 2.16. to 22. John Baptist also showed the terror of this day, in Matthew 3.10. and Matthew tells, that upon the report of the Wise men, that a King of the Jews was born (which was this jesus) Herod was troubled, and all Jerusalem with him, Matthew 2.3.
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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.
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.
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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.
Of this particular national judgement of the Jews, christ spoke, with Referente unto his coming in the Flesh, John 9.39. John Baptist was his Messenger, in this his coming in the Flesh, to prepare the Jews 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.
But when they rejected christ, who Come to his own, and his own received him not, John 1.11. his coming to save them, was, by their fault, turned into his coming to judge them.
whence it was that Christ in the same Sermon, foretold the destruction of Jerusalem, and the end of the world, Mat. 24. 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;
whence it was that christ in the same Sermon, foretold the destruction of Jerusalem, and the end of the world, Mathew 24. 2 Ans. That Elijah is not to be expected to come immediately before the last and general judgement of the Whole world, may be thus evinced;
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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:
and the heart of the children, to their Father's, Says the Lord, lest I come and smite the earth with a curse, Malachi 4.6. This is meant of the restoring of the Church by Repentance:
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.
And Therefore the Angel, in his prophesy to Zachary, applied Malachies prophesy 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.
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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.
The captivity of that nation in Babylon, destruction of the Temple, rasing down the walls of Jerusalem, was a terrible day, Dan. 9.12. yet their last ruin under the Roman was more terrible, Matthew 24.21.
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;
and Husbandmen, for a pledge of their return, but now they Are all cast out of their own land. 3. Then they were carried unto a certain place, where they lived together;
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For they are now scattered throughout the world, without King, without Priest, without Temples, without sacrifice, without Politie, without genealogies,
For they Are now scattered throughout the world, without King, without Priest, without Temples, without sacrifice, without Polity, without genealogies,
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.
and what can that be, but their rejecting the Messiah? which also this jesus christ, whom they rejected, did foretell unto them, in Mathew 23.37. to the end.
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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.
The third Reason which they Object against John Baptists being called Elijah, is, from John 1.21. That he when the Jews asked him, denied that he was Elijah.
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.
In this sense John denied himself to be Elijah, as christ took not to himself the title of Good in the Scribes sense, Matthew 19.17. These Objections (or cavils rather) of the Jews being thus answered, it remains 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,
This our Lord does Fully clear. 1 By proving, that Elias must First come and restore all things, Matthew 17.10, 11. from Malachi 4.2. 2 By affirming that Elias is come already, whom they knew not,
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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.
If it be demanded in what sense, or how John is said to be a restorer of all things? To clear this, two things must be considered. First, Johns Ministry. Secondly, The Efficacy of it. First.
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 his Doctrine was partly Legal, and partly Evangelical; a middle Doctrine suiting a middle state of the Church, Luk. 16.16. The law and the prophets until John, since that time the Kingdom of God is preached.
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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.
For, thus (said he) it becomes us to fulfil all righteousness. Mathew 3.15. i. e. as I have been Subject to the Legal dispensations, so must I be to thine, then he suffered him, and jesus was baptised.
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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.
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 Come to restore all things.
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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, did come at that time into the Temple,
even John Baptist in the Spirit and power of Elijah: What remains? but that we conclude that the Messiah, who was to come, according to Malachies prophesy, suddenly into his Temple, 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;
and thereby the glory of that second house was greater then that of the former built by Solomon; For in this Temple, jesus christ preached and taught, that his body was the true Temple John 2.19. and that the Father and he Are one, John 10.30. and urged the search of Scripture, that testified so much of him;
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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.
their belief of Moses, who witnessed so much of him, and of John Baptist who preached so much, John 5.35; 39, 46. This was he, whom Simeon (that wise man, in whom, the Jews say, the Spirit of the great Synagogue did utterly cease) embraced in his arms (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, spoke of him in the Temple, to all that looked for redemption in Jerusalem.
From the premises I thus argue, to prove this Jesus to be the Messiah. He alone, in whom all the prophesies, concerning Messiah, are fulfilled, is the true Messiah:
From the premises I thus argue, to prove this jesus to be the Messiah. He alone, in whom all the prophecies, Concerning Messiah, Are fulfilled, is the true Messiah:
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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.
The third Argument, to prove that this jesus is the only 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 Psalm 132.11.) that of the fruit of his loins, according to the Flesh, he would raise up christ, to fit on his throne.
That 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.
That the convincing force of this Argument may appear, we shall endeavour to clear three things. 1. That Scripture Genealogies, Concerning christ, Are to be searched into. 2. That the Genealogies noted by Matthew and Lycia, Concerning christ, contradict not one Another. 3. How the seeming difficulties in them may be cleared, to prove this jesus to be Messiah.
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.
where Paul forbids us to give heed to fables, and endless Genealogies, and in Tit. 3 9. where he commands us to avoid foolish questions and Genealogies. From whence Some have mis-collected, that the study of Genealogies is not lawful, nor edifying.
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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.
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;
To omit sundry Others, Some latter Rabbis since christ teach against the constant Doctrine of the ancient Rabbis, that there should come two Christ;
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.
the one of David, the other of Joseph. This is against the Scripture, which mentioneth only one christ the Son of David, to prove that he did not descend from David, they have feigned a false Genealogy of this christ.
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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,
That After the destruction of Jerusalem, such search was made to root out the Whole raze of David and Iudah, that themselves did manifestly corrupt their own Pedigrees,
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but they remaine without King, without Governour, without Priest, without Judge, without Genealogie, without succession, a scattered Nation throughout the world.
but they remain without King, without Governor, without Priest, without Judge, without Genealogy, without succession, a scattered nation throughout the world.
2 Scripture Genealogies are written for our learning, and are profitable (as the whole Scripture is) for doctrine, instruction, conviction, reproofe, and comfort, 2 Tim. 3.16.
2 Scripture Genealogies Are written for our learning, and Are profitable (as the Whole Scripture is) for Doctrine, instruction, conviction, reproof, and Comfort, 2 Tim. 3.16.
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.
And the Scriptures do Fully testify that this jesus, the Son of Marry, is the true Messiah in the Genealogies, which, through seventy five Generations show him to be the Seed promised to subdue Satan.
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;
whence the Writers of the Chronicles of Ezra, Nehemiah, and Ruth, continue their memorials unto Zerubbabel; and thence likewise they Are by the same Spirit recorded unto Joseph and Marry, and unto this jesus himself, in whose person all the Jewish Genealogies ceased;
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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.
or Issues, is to fallen into the sin which Paul Condemneth in his Epistles to Timothy, and Titus, seeing those Stars did all disappear At the rising of this Sun of Righteousness.
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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,
Nor does the New Testament, from the First of Matthew to the last of Revelation, prosecute any Genealogies (beside those which appertain unto the person of this jesus, the christ) though many Books therein be Historical,
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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.
only, in these you find Zacharias from his Priestly course, and Elizabeth from Aaron declared, Lycia 1.5. Hannah from Ashur, Lycia 2.36. Paul from Benjamin, Philip 3.5. and Barnabas from Levi, Act. 4.36.
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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;
Lycia beginning At the Posterity, Ascendeth unto the Father's. 2. In the number, for Matthew Carrieth the Line of christ no higher then unto Abraham; Lycia draws it unto Adam. 3. In Christ descent from David, Matthew numbers the Posterity of Solomon from David to Salathiel, Lycia the Posterity of Nathan. 4. In Christ descending from Zerubbabel, 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.
Matthew reckons the Ancestors of Joseph, Lycia the Ancestors of Marry. Now, that in this seeming difference, the real agreement and consent between them may appear, Consider these particulars.
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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.
1 That Matthews scope in his Catalogue is to prove, that this jesus, the Son of Marry, whose Star the Wise Men had seen in the East, who was born in Bethlehem Judah, was of the Seed of David, and Therefore the true Messiah, which the jews also acknowledge, in John 7.42. only this offended them, that he Come out of Galilee, ver. 41. This offence Matthew removes, telling them, That though poverty drove Ioseph and Marry into Galilee, yet they were of the seed of David, according to the Promise.
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, intending to shew the right that Jesus had by Law unto Salomons Crowne, recordeth his title thereunto from such Kings,
but that he was promised from the beginning, presently After the fallen, and deduceth his Genealogy 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, intending to show the right that jesus had by Law unto Solomon's Crown, recordeth his title thereunto from such Kings,
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,
but Lycia, intending to prove Christ humanity, brings him by nature from Nathan. 2. Matthew, noting Christ Legal right to Judas Crown, brings him from sundry wicked Kings,
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,
and from Zerubbabel, made Ruler of Iudah. 3. Matthew brings Ioseph to be lawful Heir of the Crown of Iudah from Abjud, the eldest Son of Zerubbabel; Lycia recordeth Marry the Mother of christ, the Daughter of Heli, to descend from Rhesa, a younger Son of Zerubbabel, who joined in Marriage with Ioseph, and so he became the supposed,
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:
and of Nathan by Nature, Solomon's house ending in Jeconiah, Jer. 22.30. and Zerubbabel of Nathans Family, being made Prince of Iudah; the right that christ had from them to Davids Throne, is diversely noted by the Evangelists:
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. contrary to Moses, who saith, that Arphaxad begat Salah, Gen. 10.24.
1 The Line from Adam to Abraham, described by Lycia, hath no controversy but this only, that Cainan is put After Arphaxad, and Set between him and Salah, Luk. 3.35, 36. contrary to Moses, who Says, that Arphaxad begat Salah, Gen. 10.24.
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.
How then Come it to pass? probably by the error 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.
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for it is cleare, that some most ancient Greek Copies have not Cainan; nor could Abraham be the tenth from the Floud (which the Hebrewes constantly affirme) but the eleventh,
for it is clear, that Some most ancient Greek Copies have not Cainan; nor could Abraham be the tenth from the Flood (which the Hebrews constantly affirm) but the eleventh,
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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.
2 From Abraham to David, Matthew, and Lycia agree in every thing, both between themselves, and with the Genealogy described in Ruth 4.18. 1 Chronicles 2.10.
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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,
some difficulty arises about the time of Boaz his marrying Ruth; for from the Hebrews Entrance into Canaan, unto the birth of David, Are numbered three hundred sixty six Years,
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, for Salmon might either not marry Rachab, or not beget of her Boaz, presently upon their coming into Canaan, but about thirty yeares after;
and for all that time but three Generations Are reckoned in the Genealogy of christ, among whom those Years Are to be distributed, Matthew 1.4, 5, 6. and well may it be so, for Salmon might either not marry Rahab, or not beget of her Boaz, presently upon their coming into Canaan, but about thirty Years After;
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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.
or Salmon, Boaz, Obed, and Jesse might beget their Sons, being each one about Abrahams Years when he begat Isaac; thus that block may be taken out of the Way.
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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;
3 From David to the Captivity in Babylon, Matthew omitteth foure Kings, Ahaziah, Joash, Amasiah (who should be placed between Jhoram and Uzziah, Matthew 1.8. compared with 1 Chronicles 3.11, 12.) the fourth is Jacim, or Jehoiakim the son of Josiah; for thus it is said in Mathew 1.11. And Josiah begat Jeconiah and his brothers, about the time they were carried away to Babylon;
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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;
Matthew (to answer the demand of the Wise men, Where is he that is born King of the Iewes? Mathew 2.2.) affirms, that the Babe jesus of Iudah, David, and Bethlehem, is that King;
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.
Hence it is that Matthew Leaveth them out in the Catalogue of Solomon's other Successors, that so the title of jesus might stand firm without any debar, or exceptions.
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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.
That he, being the youngest Son of Jehoram, was made King by the inhabitants of Ierusalem, before the philistines had slain his elder brothers, noted in 2 Chronicles 22.1, 2. for that was done they say afterwards in Ethiopia, whither they were brought.
however, it is evident, that as he was of the house of Ahab, by his Mother Athaliah, so he walked in the wayes of the house of Achab, and therefore was accounted of God,
however, it is evident, that as he was of the house of Ahab, by his Mother Athaliah, so he walked in the ways of the house of Ahab, 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,
as one of that house, and was slain by Jehu: God's providence ordering the season so, that he should go to visit Ioram, the Son of Ahab, At that time when God executed his judgement upon the house of Ahab, 2 Chronicles 22.7, 8. The exception against Joash, the Son 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,
and the other Princes, he was unable to keep the Kingdom from the usurpation of Athaliah, 2 Chronicles 22.9, etc. and for six Years Molle, was neither acknowledged King,
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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,
nor vulgarly known 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 kindness with the slaughter of that holy Priest,
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.
and for that time there was an interregnum in Judah, which may thus appear. Amasiahs death fell in the fifteenth year of Jeroboam, King of Israel, 2 King. 14.1. and Ʋzziah his Son began not to Reign till the twenty seventh year of Jeroboam, 2 King. 15.1.
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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.
The exception against Jacim, or Jehoiachim was, That he was made King of Judah by Pharaoh Necho, King of Egypt; Therefore his title Stands litigious by the equity of that Law in Deuteronomy 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, anointed and established, 2 Chronicles 36.4. which David durst not do, 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 for his cutting Jeremiah's Roll, the Lord Cut him off, by Nebuchadnezzar King of Babel, and his Carcase was cast out of the gate of Jerusalem to the heat 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;
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 nam among the Kings of Judah, yet it is meet that Jehoiachim, made King by Necho, should not be acknowledged in this catalogue;
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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 Nebuchadnezzar had a lawful power to Set up and depose Kings, being made the Monarch of the world by God himself, Jer. 27.6. Dan. 2.37. which cannot be affirmed of Pharaoh Necho; Therefore Zedekiah's 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.
For these Causes these foure Are omitted in this catalogue, that so jesus christ, who Come to fulfil all Laws, might be manifested to have a lawful succession to that Kingdom whereunto he was born.
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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.
The second difficulty in this third division is, in what sense it is said in Mathew 1.11. Josiah begat Jeconiah and his brothers, about the time they were carried into Babylon.
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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 the thirty seventh yeare of Jeconiahs deliverance out of prison.
What is meant by his Brothers? Ans. His Kinsmen: for Zedekiah, who is called Jeconiahs brother, 2 Chronicles 36.10. was properly his Uncle, and brother to his Father, 1 Chronicles 3.15. 2 King. 24.17. and also his Son for succession, 1 Chronicles 3.16. Zedekiah died before the thirty seventh year of Jeconiahs deliverance out of prison.
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.
4 From Jeconiah to christ, according to Matthew, Here the First difficulty is, in what sense that which is said in Mathew 1.12. is to be understood, Jeconias begat Salathiel. Sundry who would continue Solomon's Line unto Joseph, the Husband of Marry, without breach of succession, understand it in a natural 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.
For by the curse of God, he died childless, one that should not leave any born of his body to succeed in the Throne of Judah. Jer. 22.30. 2 Lycia clears it, that Salathiel was the Son of Neri, from Nathan, Luk. 3.27.
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;
Jeconiah Therefore having no issue of his body begotten, Salathiel his nearest Kinsman must necessarily be his Heir, according to the Law, Numb. 27.8. to 12. Hence Salathiel being his nearest Kinsman, becomes his Son by succession, whereas he was by Nature the Son of Neri, as Lycia notes. 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:
If Salathiel be the Natural Son of Neri, as Lycia Says, how then is he said to be the Son of Assyrian? 1 Chronicles 3.17. Answer Assyrian there is not a proper name, but signifies 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;
Jeconiah is so called, Because he was kept in restraint thirty seven Years in Babylon, and then Salathiel was his Son, i. e. his successor in government;
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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 Father dyed in Babylon before Zorubbabel was made Prince over the people, returned from Captivity.
his Son as King, not as Man. The third difficulty is, That Matthew Says, Salathiel begat Zerubbabel, Chap. 1.12. whereas Zerubbabel was the Son of Pedajah, 1 Chronicles 3.19. but Because Pedajah, Zorubbabels Father died in Babylon before Zerubbabel was made Prince over the people, returned from Captivity.
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,
but not by Nature from any of them, except David; and fallen into the Line of Nathan, who was also the Son of David, and younger brother of Solomon by Bathsheba. This Line Lycia Describeth, in order of ascending from Son to Father, beginning (Lycia 3.23.) At Joseph the Husband of Marry, the supposed,
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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 indeed Legal Father of jesus christ, till he brings us to Nathan, the Son of David, in ver. 32. which from thence he Carrieth up to Abraham, and to Adam, mentioning the several Father's,
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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;
How two Father's come to be attributed to Joseph, the Husband of Marry? for Matthew Says, Jacob begat Joseph, the Husband of Mary, Mathew 1.16. but Lycia Says, Joseph was the son of Heli, Lycia 3.23. Ans. Jacob in Matthew was Josephs natural 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.
Heli in Luke was his father by marriage with Marry the Virgae, who was the natural father of Marry, as Naomi calls her Sons Wives, daughters, Ruth 1.13. Heli was also called Joachim, and by custom Eliakim (in imitation of the Chaldeans, who changed Jehojakims name into Eliakim, 2 King. 23.34. and 2 Chronicles 36.4.) which by contraction usually in names is Eli. Let me Here add a word Concerning the Virgae Marry, 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;
In her, that Prophesy in Isaiah 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 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.
whence he is called, the Seed of the Woman, Gen. 3.15. as if a stone should be Cut out of a mountain without hands, Dan. 2.34. God creating a new thing on the earth, a woman shall compass a man, Jer. 31.22. That Prophesy in Isaiah 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;
is maliciously perverted by the Jews, who, 1. Falsely refer it to Hezekiah, the Son of Ahaz; for Hezekiah was born Some Years before it. 2. They refer it to the Son of Isaiah himself, but falsely;
and corrupt, but falsly, for it signifieth NONLATINALPHABET 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:
and corrupt, but falsely, for it signifies as Gen. 24.16. Concerning Rebecca, Exod 2.8. Concerning Miriam. 4. They place the Signen in the Sex, not in the conception and birth; but falsely:
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;
For it is said, A Virgae shall conceive and bear; and it is the Common opinion, that Lemarbah, ad multiplicandum, Isaiah 9.7. is written by Man Clausum, to note the perpetual virginity of this Virgae, according to that of the Thalmud;
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.
This brief touch may suffice in this place, seeing we have more largely spoken to that Prophesy in Isaiah 7.14. when we showed the wonders, and proved the truth of Christ Incarnation formerly, when we handled Mathew 1.23.
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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,
I shall now wind up what hath been said, whereby it appears convictingly, that jesus our Lord was born King of the Jews, as the Star showed 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 christ acknowledged before Pilate, At that day Prophesied of in Hag. 2.23. when the half seven Come, Dan. 9.27. that the Son was sealed, or made a Signet, then he is called christ, John 1.17.
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 Kingdome is not of this world,
Thus he Sitteth upon the Throne of David for ever, Lycia 1.32, 33. And when the Lord shall graciously visit the Jews, to call them to christ, they shall then cease from their vain expectation of a King, according to the Flesh, from Solomon, and look to the Family of Nathan for him, whose Kingdom is not of this world,
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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,
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 Son of God by the resurrection from the dead, Rom. 1.2, 3. which you see, by what hath been said,
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,
yet when the Lord shall pour 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,
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 Jewes called him Jesus of Nazareth in contempt;
Nazareth was not the place of his Birth, but Bethlehem, but he was brought up At Nazareth, Mathew 2.23. and from thence the unbelieving Jews called him jesus of Nazareth in contempt;
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.
Hence the Apostle, to convince the unbelieving Jews of their sin, calling him by that name, under which they persecuted and Crucified him, Proves him to be the Messiah.
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This Jesus, saith he, whom you vilifie and reject, was a man NONLATINALPHABET demonstrated of God to be his Sonne (as Paul saith, Rom. 1.9.) and the true Messiah by most evident testimonies.
This jesus, Says he, whom you vilify and reject, was a man demonstrated of God to be his Son (as Paul Says, Rom. 1.9.) and the true Messiah by most evident testimonies.
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;
He Proves that such works Are demonstrative, convincing proofs of the true Messiah, by two Arguments: 1. By God's 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.
which he notes in opposition to the blasphemous suggestion of the Pharisees, that he wrought them by the power of Beelzebub, Mathew 12.24. and to show that the Manhood of christ was enabled by his Godhead to work these, to prove that he was Immanuel, God and Man, the Son of God, with whom God the Father works in essential Union.
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,
when he spoke of his Miraculous healing one that had been sick thirty eight Years, which as the Jews rightly understood (though they sought to kill him for it) was, in Effect, to make himself equal with God, ver. 18. and this jesus our Saviour acknowledged and confirmed the same, ver. 19. saying, The Son can do nothing of himself,
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.
Accordingly to show 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.
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.
then any man hath, yet they Are not Miracles, they amount not unto the making of something out of nothing, which is the proper work of the Divine power.
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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,
so when the blind Are made to see, wanting either visive spirits, or an optic nerve, to transmit the spirits to the eyes, in these something is made of nothing,
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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,
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 pain,
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,
And After his Resurrection he wrought Another Miracle At the sea of Tiberias, which caused John to say unto Peter, It is the Lord, John 21.1 — 7. in all which Miracles of christ something was made of nothing, either in the thing done,
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.
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 lie, Tit. 1.2. whence they Are called the Scripture of truth, Dan. 10.21.
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,
or confutation of Adversaries unto this day. 3. When a report is such, that if the Authors of it should lie, they must necessarily be judged not only wicked,
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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,
no Impostor does 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 suppress speech of it,
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,
some of them cavil that he did them by Magic, which they feign, that the Learned in Egypt flying thither from Joshua, the Son of Perachia, in the days of Alexander Jannaeus. They grant the thing done by christ,
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 Devil,
yet how could an Infant of a year or two old Learn the Arts of the egyptians? or how can such things be done by Magic, which Are above the power of the devil,
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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,
as we have proved Christ 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,
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:
1 christ wrought them in his own 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 do 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, 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;
though the Apostles had received a gift to cast out Devils, Mathew 10.8. yet they could not exercise it At all times, Mathew 17.16. Paul could not restore Epaphroditus, Else he would not have suffered him to be so near unto death, Philip 2.27. 2 The ends for which christ wrought Miracles, is the next thing to be considered, the general end was, to manifest his glory, John 2.11. the particular ends were, 1. To declare his Godhead, and to prove himself to be the Son of God, Mathew 9.6. John 15.24. his Miracles clearly showed, that all Creatures were in his power;
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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.
2 To declare his Office, and to prove himself to be the Messiah, promised of God by the prophets, Isaiah 35.4, 5, 6. whence the Messiah was called the mighty God, and wonderful, Isaiah 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.
Now, the Miracles wrought by this jesus, were such as Isaiah foretold, as he told John, Mathew 11.5. and he challenged to be acknowledged for him that should come, the Messiah, the Son of God, by his Miracles, John 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.
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 works of the devil, 1 John 3.8. Therefore by his casting out Devils, he proved to the Pharisees, that the Kingdom of God was come unto them, Matthew 12.28. meaning that Kingdom 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. 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.
And it is evident that when this jesus Come to preach the Gospel, and work Miracles, Satan fell down from heaven like Lightning, Lycia 10.18. as Dagon fell before the Ark, 1 King. 5.3. Satan power to delude men by Magic ceased, not only in Judea, but also in Samaria afterwards, Acts 8.8. 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 marvel, that for many Years the Pestilence had wasted the city, seeing Aesculapius and the other God's were gone Far away.
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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.
And we know that in places where, while Popery was received, they were molested with Fairies, Hobgoblins, etc. After the Gospel was there embraced, those delusions vanished.
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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.
if they would receive the Gospel, their Hobbomacchoes would have no more power to delude and terrify them. 2. jesus christ Come to seek and save lost ones, Lycia 19.10.
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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.
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.
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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.
Indeed he showed what he could do the other Way, in two mighty works, Matthew 21.19. John 18.6. yet he never did hurt to any, by his wonder-working power, and gave this for the reason of it, Lycia 9.56. For the Son of Man is not come to destroy men's lives, but to save them.
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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.
3 To confirm the truth of the Gospel, and the faith of men thereby, John 10.37, 38. Hence he said, The works that I do, bear witness of me, John 5.36.
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,
Thus Matthew Says, when he cast out Devils, and healed those that were sick, he did them, That it might be fulfilled which was spoken by Isaiah the Prophet, saying, himself took our infirmities,
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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 bore our Sicknesses, Matthew 8.16, 17. and Therefore when he healed the man that was sick of a Palsy, he said to him, Son, be of good Comfort, thy Sins be forgiven thee, Mathew 9.2.
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,
for him hath God the Father sealed, John 6.26, 27. and he improved his healing the man that was born blind, to show, that he is the Light of the world, John 9.5, 6. and the end for which he wrought his great works appears, by his upbraiding the great Cities, where most of his great works were done,
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.
Hence it was, that he so drove the buyers and sellers out of the Temple, to show that he Come as the Lord into his Temple, John 2.15, 16.18, 19. Mathew 3.1.
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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;
and sets up his Kingdom by the Gospel, and abolisheth its ceremonial institutions, causing the Levitical Priesthood and Ordinances to cease, instead whereof he appoints other Laws and Ordinances to Christian Churches;
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therefore it was necessary that 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;
Therefore it was necessary that christ should show, that he had Authority so to do, by his doing works beyond the order which God hath constituted in Nature, to show 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.
such an one is the true Lawgiver, and as such is to be acknowledged by the Churches, Jam. 4.12. and for the same reason Miracles do now cease, and Are not to be expected in these days.
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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;
For, 1. None of us profess our selves to have an extraordinary office, or calling. 2. Nor to preach truths that were never before revealed. 3. Nor to altar any Institutions of christ;
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,
The fifth proof 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,
& 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 blameless,
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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 this Jesus, that he challenged his greatest Adversaries;
and his outward condition mean, and afflicted. 1. For his Conversation, that God's Law should be in his heart, Psalm 40.6. Grace is poured into his lips, Psalm 45.3. he loves righteousness, and hates iniquity, ver. 8. he did none iniquity, nor was guile found in his Mouth, Isaiah 53.6. such was the Conversation of this jesus, that he challenged his greatest Adversaries;
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,
holy, harmless, undefiled, separated from Sinners, Hebrew 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.
and as a root out of a dry ground; he hath no Form, nor comeliness, Isaiah 53.2. Poor, Zach 9.9. A reproach of men, and despised of the people, Psalm 22.7. A stone of offence, Isaiah 8.14, 15. So it was with this jesus, born of Marry in the decay of Davids family; see his Poverty, Mathew 8.20.
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.
1. The holiness of his Conversation, in that he Applieth to him the title of God's holy one, ver. 27.31, 32. 2. The meanness of his outward condition, in that he calls him jesus of Nazareth, verse 22. which the Jews used against him in reproach, John 1.46. 2 Concerning the Suffering and Death of the Messiah, it was foretold of him, That the Serpent should bruise his heel, Gen. 3.15. and that Satan would use, for a special Instrument against him, his own familiar friend, in whom he trusted, which did eat of his bred, to lift up his heel against him, Psalm 41.9.
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.
and walked unto the house of God in company, Psalm 55.12, 13, 14. that they should weigh for him thirty Pieces of silver, Zach 11.12. as the price At which he was valued.
and by his stripes wee should be healed, Esa. 53.5. That he should be crucified, to answer the type of the brazen Serpent, 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.
and by his stripes we should be healed, Isaiah 53.5. That he should be Crucified, to answer the type of the brazen Serpent, lifted up upon a Pole, Numb. 21.8. John 3.14, 15. and to take away the Curse, whereof hanging upon a Tree was in those times a Signen, Deuteronomy 21.25. Gal. 3.13. that they should dig thorough, as a lion, his hands and his feet, Psa. 22.16. That they should give him vinegar to drink in his thirst, Psalm 69.21. and parted his garments among them, and cast lots for his vesture, Psalm 22.18. yet not a bone of him should he broken, Exod 12.46.
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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.
and should be numbered among the transgressors, Isaiah 53.9.12. All these prophecies the New Testament shows to be accomplished in the Sufferings, Death, and Burial of christ.
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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.
That Satan had the principal hand against him, appears in Lycia 22.53. John 12.31. that he used such an Instrument even Judas, is clear, Mathew 26.50. Lycia 22.48. That he was betrayed for thirty Pieces of Silver, Matthew 26.15. & 27.9. That the Sword smote this Shepherd, and scattered the Sheep, see Mathew 26.31. Mark 14.27. That his back and face were yielded by him to the Smiters, and Spitters, see Mathew 26.67. & 27.26. That he was wounded for our Sins, etc. see 1 Pet. 2.24.
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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;
For his death by crucifying, see John 12.32, 33. for their usage of him on the Cross, in all particulars before mentioned, exactly and punctually, see Mathew 27.34, 35. Lycia 23.33. John 19.23, 24.33.36. The same is clear in his Burial in the Sepulchre of rich Joseph of Arimathea, and what David said, Psalm 16.19. My Flesh shall rest in hope;
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;
and Concerning his death he Says, They had by wicked hands crucified and slain him, vers. 23. 3. Concerning the exaltation of the Messiah by his Resurrection, Ascension, and Session At the right hand of God, the prophecies Are clear;
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.
1. His exaltation in general, Psalm 110. 2. Particularly, by his Resurrection, Psalm 16.10. The time, the third day was prefigured in Jonah, saved the third day from the Whale's belly.
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.
2. By his Ascension, Psalm 68.19. Zach 14.4. 3. By his Session At God's right hand, Psalm 110.1. Isaiah 52.13. whence he should send the Spirit, Isaiah 44.3. Joel 2.28. Psalm 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. 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. By his Session at the right hand of God.
Now, thus is this jesus exalted; 1. In general, Philip 2.6. to 12. 2. Particularly; 1. By his Resurrection the third day, 1 Cor. 15.4. and Josephus a Iew Confesses it. 2. By his Ascension from Mount Olivet. Acts 1.9.12. Ephesians 4.8, 9, 10. Hence he sent down the holy Spirit plentifully effused, in Act. 2.16.33. 3. By his Session At the right hand of God.
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;
The sixth and last Argument is taken from the Mediatorial Office of the Messiah, which according to Scripture predictions must be threefold, Prophetical, Priestly, and Kingly;
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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:
1. Teaching. 2. Sacrificing. 3. Interceding; such an one it was foretold the Messiah should be, Psalm 110.4. Isaiah 53.7.12. and it was expected that he would teach them all things, John 4.2. 3. His Kingly Office consists in two things; In governing, and defending:
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in respect hereof the Messiah 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.
in respect hereof the Messiah is called a King, Psalm 2.6. a Prince, Isaiah 9.6. Nagid, Dan. 9.25. the Ruler, Mich. 5.2. A Shepherd, Ezekiel 37.24. David their King, Hos. 3.5.
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;
when he should come, Dan. 9.24.26, 27. that After his coming, there should be no more mention of the Ark of the Covenant, Jer. 3 16. But on the contrary, Egypt should have the Altar of the Lord, Isaiah 19.19. and in every place Incense should be offered unto his name, and a pure offering, Malachi 1.10. and out of all nations he will take his Priests and Levites, Isaiah 66.20, 21. And the Kingdom of the Messiah must be unlike Davids Kingdom, 2 Sam. 23.5. and break all other Kingdoms, but it self must stand, Dan. 2.44. & 7.13. Psalm 45.7. and for its extent, it must be from the rising to the going down of the Sun, Malachi 1.11. From sea to sea, Psalm 72.8. over all nations and people, Gen. 49.10. Psalm 2.8. Zach 8.22. full of peace, Isaiah 9.6. governed, not by bodily weapons, Hos. 1.7. Zach 9.10. but by the rod of his Mouth, Isaiah 11.4. To apply all this to this jesus, of whom we speak;
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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.
He only is designed, appointed of God to be the Mediator between God and Man, 1 Tim. 2.5. He is given, John 3.16. sealed, John 6.27. sent of the Father, John 7.28. sanctified, John 10.38. and Anointed, Lycia 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 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, Hebrew 7.25. and as he is called and fitted hereunto, so he is accepted in this Office, both of God the Father, Mathew 3.17. and of the Elect being effectually called, Cant 1.2. and makes them accepted of God, Ephesians 1.6.
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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;
whence both these titles Are joined and given to jesus, John 1.41. & 4.25. and the Angel giving notice of his Birth, calls this jesus, christ the Lord, Luk. 2.10. to show that Daniel's Prophesy, Dan. 9.25. is accomplished in him, and the answer of the Priests to Herod, show that he was there born, where the prophets foretold that Messiah must be born, Mathew 2.4. This the unbelieving Jews 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.
and Therefore though they willingly and commonly called him jesus, yet they agreed, that if any should confess him to be christ, he should be excommunicated, John 9.22. and Therefore they that believed in him did the more expressly and constantly acknowledge him to be christ.
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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.
So Peter, Mathew 16.15, 16. And, upon this rock, christ Says, he will built 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.
Hence the Disciples At Antioch, gathered into Church-state, were called Christians, Acts 11.26. whence it is that Peter so punctually urges this, Let all the house of Israel know assuredly that God hath made this jesus, whom ye have Crucified, both Lord and christ.
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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,
Moses anointed Aaron, Elijah anointed Elisha, Samuel anointed David, but God himself anointed this jesus, Lycia 4.18.21. 2. They were anointed with material Oil,
The three particular Functions, Propheticall, Priestly, and Kingly, are necessary to the Messiah, for the reliefe and help of his people against three deadly wounds in man by Nature;
The three particular Functions, Prophetical, Priestly, and Kingly, Are necessary to the Messiah, for the relief and help of his people against three deadly wounds in man by Nature;
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.
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 himself. 3. Entered into his Kingdom.
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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.
We shall now speak of them severally, and distinctly. 1 He is that Prophet of whom Moses wrote, John 5.46. Acts 3.22, 23. he was generally acknowledged to be a Prophet, Mathew 16.14. Lycia 24.19. John 4.19. & 6.14. and he proved himself so to be by his Prophetical work.
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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 us mediatly;
For he revealed the Father unto men, John 1.18. and taught in parables, according to the Prophesy, Psalm 45.5. & 78.2. he interpreted the Law, Mathew 5. and so preached the Gospel that his Hearers wondered At the gracious words that proceeded out of his Mouth, Lycia 4.22. he also foretold many things, viz. the abjection of the Jews, or the calling of the Gentiles, Mathew 8.12. & 21.43. his own Passion and Death, Lycia 18.31. the destruction of the Temple, his second coming, and the end of the world, Matthew 24. In Heaven as our Prophet, he receives the full knowledge of the Father's will for us, by always seeing him, by virtue of his personal Union, John 3.11.13. and receives the fullness of Gifts for us, Psalm 68.18. Ephesians 4.8, etc. and of power to send the holy Spirit, by virtue of his purchase and Intercession, to teach us, John 14.16, 17.26 and still he Performeth his Prophetical Office, teaching us mediately;
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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.
as 1. He hath sent, and does send and call them, Ephesians 4.11, 12. 2. He commands them what they shall teach, Mathew 28.20. 3. Their Gifts and efficacy were and Are from him, Eccles. 12.11.14. he Establisheth his Word preached by them, Isaiah 44.26. Ezekiel 2.5.
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.
1. In his sufferings, especially on the Cross, 1 Pet. 3.18. wherein himself as God-man, was the Priest, Hebrew 5.6. his Humane Nature was the sacrifice, Isaiah 53.10. Mathew 27.28. his Divine Nature the Altar, that Sanctifieth the gift, Mathew 23.17. with John 17.19. Hebrew 13.10. etc. 2. In his Intercession on earth, both in the Garden, John 17.20: and on the Cross, Lycia 2.34. principally in Heaven, by appearing before God, and interceding for us, whereby he effectually Applieth the valve and virtue of his sufferings unto his people, Hebrew 9.29.
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.
This himself witnessed unto Pilate, yet, that his Kingdom is not of this world, John 18.37. Paul calls this a good Confessi, 1 Tim. 6.13. whence he refused to be made King by the Jews, John 6.15. and Pilate wrote him King of the Jews against the mind of the Jews, John 19.21. It is by virtue of this his Kingly Office, that he administereth and dispenseth all things, which belong to the Salvation of the Elect, with Authority and power.
And in all properties 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.
And in all properties it Answers the description of the Kingdom of the Messiah. 1. Is that Eternal? Dan. 2.44, so is his, Lycia 1.33. 2. Is that universal? Dan. 7.14. so is his, Ephesians 1.22, 23. 3. Is that Spiritual? Isaiah 9.6, 7. so is his, Lycia 17.21. Rom. 14.17. 4. Is that powerful? Psalm 110.1, 2. so his his, Revel. 1.18. 5. Is that blessed for his voluntary subject's? Psalm 116. so is his, Hebrew 7.2.
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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.
and that Scripture proofs Are the ground of our faith in him, sundry Are to be justly reproved. 1. The Papals, in the very groundwork 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;
They will believe nothing that the Scripture Says, without the Church, but the traditions of their Church they will 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.
Therefore they have no morning Light in them, Isaiah 8.20. 2. The disputers of this world, as Paul calls them, 1 Cor. 1.20. who receive nothing upon the Authority of the Scripture, except they can see worldly reason for it.
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.
and with a resolution to rest satisfied with that reason which God Revealeth in his Word, do labour to know a sufficient reason for that which they hold and believe Concerning christ.
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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.
For it is our duty to be always ready to give an answer to every man that asks us a reason of the hope that is in us, with meekness 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 caviling against clear truths, to the hindering of believing, is condemned by the Holy Ghost, Rom. 9.20. 3. Careless Hearers, who receive every thing they hear upon the Authority of men, not examining them by the Scriptures, The simple Believeth 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:
but the prudent looks well to his goings, Curae 41.14, 15. Thus did those noble Bereans, Acts 17.11. Ask sundry, who is the Messiah in whom they believe:
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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.
It may truly be said to both these, as christ said to the Samaritan woman, Ye worship ye know not what, John 4.21. for of the Samaritans it is said, That they worshipped not the true God, 2 King. 17.32.
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,
Thus do 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 believing it, which is only the Scripture,
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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;
They have no Word for their believing in Mahomet, but the lying Alcoran, but we have the Scripture, Dan. 10.21. for the ground of our faith in this jesus;
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.
And this hath been already told, and showed them in a strange vision, At Medina Talnabi in Arabia, where Mahomet was buried, Anno 1620. it continued about three weeks together.
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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 the Element clear, these words might be read in Arabian Characters, in the Firmament, O, why will ye believe in lies? About two or three a clock in the morning there was seen a Woman in white, compassed about with the Sun, having a cheerful countenance,
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, 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;
and of three great prophets in the world, Moses, and jesus christ, and Mahomet, and told them, that the Jews being cast off for their disobedience to Moses, and for their Idolatries, God raised up a new Prophet, who taught the Christian Religion, jesus christ, whom the Jews crucified, not moved with the piety of his Life, his great Miracles, nor his Doctrine;
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 took from them their chief 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 Years beyond their account.
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;
for the opening of the Book in the Woman's hand, did either signify their falling away from the intent of their Law, At which the armed men departed, being confounded with the guilt of their own Consciences;
even a making God a Lyar, 1 Joh. 5.10. a sinne for which the 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.
even a making God a Liar, 1 John 5.10. a sin for which the wrath of God Abideth on men, John 3.36. Consider what jesus christ Says to such, If ye believe not that I am he, (viz. the Messiah) ye shall die in your Sins, John 8.24. Use 2. Instructeth, and exhorteth us, 1. To ground our faith in christ on the Word of God in Scripture, otherwise it will 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,
The Jews, who Thought highly of christ upon Johns testimony, continued not in it, Because they attended not to the Father's testimony Concerning christ in the Scriptures, John 5.35.37, 38, 39. but if it be thus grounded, it will 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;
as an house built on a rock, Mathew 7.24, 25. seeing that all things which the Scripture notes as Characters, whereby the true Messiah is described, Are found only in this jesus, of whom we speak;
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;
On God's part, that he, 1. Shall be our Father. 2. Make himself known to us. 3. Forgive our Sins. 4. Sanctify us, etc. Hebrew 8.9.10, 11, 12. The last three he Performeth as our Prophet, Priest, and King;
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;
1 For discharge of his Prophetical Function, he must be both God; Else he could not reveal the Whole will of God, John 1.18. At all times, Hebrew 13.8. and effectually, Mathew 11.27. and Man;
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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.
Else he had not been a Prophet like unto Moses, Deuteronomy 18.15. nor could have declared the will of God suitable to men in his own person, Hebrew 2.1. 2. For discharge of his Priestly Function, he must be both man, that he might be a fit sacrifice, Hebrew 10.5.10. and God, that his sacrifice might be of sufficient valve and virtue for all the elect, Act. 20.28.
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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 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.
and Eternal King, 1 Tim. 1.17. Rev. 19.16. Psalm 110.1. and man, that he might be an head Homogeneal, 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 God's 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 Week, the lords day, Rev. 1.10. when christ Unveiled the Whole bible unto John, and foretold him all things that should befall the Churches unto the end of the world.
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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,
The seventh days Sabbath gives place unto this, Because that typified christ his rest in the Grave, upon which Adam was to meditate the day After his Fallen,
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 the keeping this day for their Christian Sabbath, was among the things that concerned his Kingdom, which he taught them in the forty days conversing with them on earth, Act. 1.3.
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;
but the hour comes, and now is, when the true worshippers shall worship the Father in Spirit and truth, John 4.21.23. The woman replied, I know that Messias comes, which is called christ;
Hereupon is was, that the Jewes observing the 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.
Hereupon is was, that the Jews observing the new and strange Ministry of John Baptist, mused in their hearts of John, if he were not the christ, Lycia 3.15. and sent Priests and Levites from Jerusalem to know of him, whither he was Messiah, John 1.19, 20. This their general expectation was grounded upon the Prophesy 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.
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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.
Hence the time from christ and his Apostles, unto the end of the world, is called the last days, Act. 2.17. Hebrew 1.1. 1 Pet. 1.20. and the end of the world, 1 Cor. 10.11.
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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,
not so much in respect of time (for above one thousand six hundred Years Are passed since these things were spoken and written) as in respect of the last Revelation of God's will Concerning Religion, which is so perfectly settled in the Church thereby,
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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.
Ʋse 2. For serious admonition to all the Churches, that would be accounted Christian, to look to it, that this jesus christ be laid as their Foundation, 1 Cor. 3.11.
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;
and being built upon him, Mathew 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;
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or in our owne workes, and relying only 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;
or in our own works, and relying only upon him for righteousness, Rom. 9.30. & 10.3. and by our praying in the Holy Ghost, U^de 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 thereof, by the help of the Spirit of christ, Rom. 8.26. in the exercise of their own Gifts, and not by read Liturgies;
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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.
and by offering up spiritual Sacrifices acceptable to God by jesus christ, 1 Pet. 2.5. 3. That his Kingly Lawgiving power be exalted in all the Church administrations and Ordinances, Mathew 28.20. Jam. 4.12. rejecting all Inventions and impositions of the Sons of Men, by their Canonas and Constitutions, in all matters of this nature.
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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.
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.
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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.
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 tenor and terms of the Covenant, Jer. 50.45.
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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,
particularly, 1. Renounce your own carnal reason, and vain Imaginations, that christ, as your Prophet, may teach you, 1 Cor. 3.18. 2 Cor. 10.5. 2. Renounce all confidence in your own works, that christ,
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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 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.
as your King, may Rule you, Lycia 9.23. Isaiah 26.12. 2 Cleave unto the Lord with purpose of heart, Acts 11.23. 1. Hearing him, as your only Prophet, Matthew 17.5. Waiting daily At the posts of the door of Wisdoms house, Curae 8.34, 35. 2. Relying wholly upon him for reconciliation with God, through faith in his blood, Rom. 3.25. coming to him, and to God by him, John 14.6. Hebrew 7.25. 3. Subjecting your selves with voluntary Obedience to him in all things, Psalm 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. NONLATINALPHABET From my Study in New Haven in New England, the tenth day of the eighth Moneth, called October, 1652. FINIS.
And for your encouragement hereunto, Consider, 1. The All-sufficiency of Grace in him, suiting all your needs, 1 Cor. 1.30. 2. The freeness of it, Rev. 20.17. 3. That you Are not excluded from the Fellowship of it, unless you exclude your selves, Matthew 11.28. John 3.14, 15, 16. From my Study in New Haven in New England, the tenth day of the eighth Monn, called October, 1652. FINIS.
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.
3. Dan. 9.24, 25, 26, 27. christ must come while the Levitical Priesthood stood. Sundry Jewish writers refer this prophesy to Cyrus or Agrippa. But the Text expressly mentioneth Nagid humaschiach, whom also he calls Nagid, a Leader or Commander of the people, Isaiah 55.4. Bulling. Malleus obstin. Iuda. p. 36.
