he dyed for every man But he dyed for such as are saved and such as perish Ergo he dyed for every man That he dyed for them that perish see 2 Pet. 2 2. there are some said to have swift destruction The Apostle Peter saith that such as bring on themselves swift destruction were bought by the Lord. so lowing them that deny the Lord that bought them and from thence we may see that some that were bought by Christ our LORD did deny him and that he bought or purchas'd with his blood is clear from 1 Pet. 1.18 and so I pass from this to the next which is the Text 2 Pet. 3 9. thus read But his long suffering to us-wards is not willing that any should perish but that all should come to repentance your answer is that the Apostle speaks of Saints and he loved us and tells them why God was so slack in coming to judge the wicked why so patient and that Gods long suffering to us-ward not the wicked is not willing that any to wit of us the Elect should perish To which I Reply and say and first that to say Peter wrote to Saints and beloved is true but to say where he speaketh of Gods long suffering to us not willing that any should perish me aneth Saints I deny then you will possibly ask me who then the Apostle means when he saith his long suffering to us not willing that any should perish but all should come to repentance Answer first I shall shew you who it is not and then I shall shew you who it is and first who it is not it is not the Saints there meant because in Gods for bearing or delaying his coming conduces to the Elects hurt not to their good and Christ hath said the days shal be shortned for their sakes but never saith he will forbear or be slack or defer or suffer long for their sakes for as God will hasten the time for their sakes so it cannot come too soon to them for they then shall lift up their heads from whence you may see that it is not for the Elects sake that God suffâ—reth long but for their sakes God hasteneth his coming and shorteneth the dayes I could speak much more to this first but I hasten for the Press Where the Apostle saith his long-suffering to us respect the world present in opposition to the severity of Gods justice passed And Secondly I now shall shew who is included in the word Us in the Text His long-suffering to us-ward and that is the whole world of unregenerate sinful men and that is implyed in the Text although I might cite many Scriptures to that purpose but I shall onely examine the Text it self the which will prove it clearly and first the Apostle is speaking of scoffers coming in the last dayes that should be of an Atheistical spirit supposing the Heavens and Earth to continue in their old posture for ever saying Where is the promise of his coming for since the Fathers fell asleep all things continue as from the beginning but the Apostle saith that this they are willingly ignorant of that by the Word of God the Heavens were of old and the earth standing out of the water and in the water whereby the world mark that that then was being overflowed with water perished here lyeth the dependance of the Text but the Heavens and Earth that now is by the same word are kept for fire against the day of judgement and perdition of ungodly mâ—n but be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day the Lord is not slâ—ck he will come and will not stay and the reason is as if he should say because he is not willing that any of us v z. he World thâ—t now is should perish but all viz. the World that now is should come to repentance so that the word U his long-suffering to us means the World then and now in being this only may be worth a question What you say bringeth the certainty of your Election in question how it can be proved that the word Us and We when it is spoken by the Apostle can mean the World and that I could give you many Texts but I shall onely cite those mentioned in Acts 17.27 28 29. and shall pass only shewing you how you bring the certainty of your Election in question implying a possibility that some of the Elect may perish that is if he should not suffer long then they would perish but that they may not perish God deferreth his coming and suffereth long with the wicked in their wicked practises But you will say that Gods long suffering is salvation Answer it is true it is salvation which sheweth plainly that the long-suffering of God respecteth not the Elect but the Wicked for the Elect cannot be in a better estate than in Gods favour and in a state of Salvation in which they are already as you say and therefore it cannot do them any good or be Salvation to them but rather hurt for if the dayes of his coming should not be shortned no flesh should be saved but for the Elects sake those dayes shall be shortened as if Peter should have said comfort your selves it is not long before the day of Christ will come and you enjoy your Inheritance namely the new Heaven and the new Earth and therefore be patient establish your hearts for the Day of the Lord draweth near remember the Husbandman waiteth for the precious fruit of the Earth and also remember God hath a good end in his forbearing to hasten his coming that it might be salvation to poor souls that if peradventure some of them would be provoked to return from their wickedness and live for so Gods long suffering waited in the dayes of Noah in the old world and The long-suffering of God ha hoften waited upon wicked men and the Spirit of God strived with them to reclaim them from their sins But for whose sake was the long-suffering of God waited with whom did Gods Spirit strive with the righteous or the wicked it was with the disobedient that he might bring them to God and the very word long suffering respects not the Elect but the Wicked and that Gods long-suffering waiteth upon the Wicked to be salvation to them and not to the Elect see what the Apostle saith Rom. 2.4 Or despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to Repentance or is appointed to lead thee to Repentance but after thy hardness and impenitent heart measureth up unto thy self wrath against the day of wrath From whence we may see that what you have said falleth to the ground and also you do contradict your own opinion in implying that such as are elected from the foundation of the World so as Devils or Men cannot do them hurt
before the time and we never read of any cast into that lake before the judgement day but I pass to the examination of what is said in way of contradiction the which is say you Sodom are new suffering the vengeance of eternal fire from Jude 7. your words are these Iude telleth us say you that Sodom and Gomorrah are suffering the vengeance of eternal fire that is now in misery now the former fire is out which destroyed their bodie Because I have not found you deal fairly with the Scriptures but have wrested them and said that which they say not I shall examine whether Jude 7. say as you say that Sodom and Gomorrah are suffering the vengeance of eternal fire and upon examination I do not find the word ARE in the Verse to that purpose for which ye bring it the Text doth not say they ARE suffering the vengeance of Eternal fire but the Text faith thus Even as Sodom and Gomorrah and the Cities about them in like manner giving themselves over to Fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire Now you may see the Text doth not say they ARE suffering of eternal fire but the strength of you reason why they ARE now suffering in Hell is because it faith they ARE 〈◊〉 forth for an example Sâ—V FFERING the vengeance of Eternal fire and because the Text faith Sâ—V FFERING the vengeance that therefore they are now Sâ—V FFERING and in order to a clear answer consider these few things First whether the word Sâ—V FFERING in Scripture may not respect 〈◊〉 the preterperfecttence and not the present 〈◊〉 some place And Secondly whether it was the suffering of the Sodomites in the destroying of their bodies by that fire and brimstone that God rained on them from Heaven be that which is called the example And Thirdly Where you can find any other suffering mentioned that the Sodomites were under save that suffering mentioned in Gen. 19. and Recorded for an example Iude 7. And first to clear this thing see the word SUFFERING in some places of scripture respecteth the Preterfecttence Heb. 2.9 and not the Presenttence James 5.10 for Christs death is said to be a suffering of death a long time after he was dead and alive again and glorified at the right hand of the Father The word suffering sometimes respects not the presenttence but the preterimperfecttence the Prophets are said to be set out for an example of SUFFERING and of pâ—tience long after their Sâ—V FFERING was over so that the word Sâ—V FFERING is of no strength for you to build your conceit on and the Text in Iude doth not say as you said that they ARE suffering that word you put in to help you but it will not cover you And Secondly that it was the sufferings of the Sodomites bodies by that fire that came down from Heaven is evident because Iude faith that they are set forth for an example now if it be meant of the suffering of the Soulin Hell as you say then I pray what example is it for unusuall judgements are alwayes used for examples but it is no unusuall thing for the souls of ungodly to suffer in Hell now or hereafter according to both our opinions but to see God rain down Fire and Brimstone to destroy a Nation or City that is not usual but a remarkable judgement and therefore set forth for an example and such was that of Sodoms SUFFERING And Thirdly You can never prove any other suffering that was inflicted on Sodom but that on their bodies the which if you can I shall wait on you to see it and so shall pass taking no notice of your Authors supposing that they may possibly be as ignorant as your self And whereas you say in your twentieth page that Jude tells us that they are now suffering I say you do not almost but altogether give the Scripture the lye for the Text doth not say that they ARE now suffering but you say that if the Devills now suffer in hell then it is also plain that Sodom suffereth in hell but you would prove one if you could and include the other that the Devil is not in torments is plain Why art thou come to torment us before the time peradventure you will say that they were not in the depth of torments but you will say they were in some the which I deny that they were in any torments onely cast out of Heaven First The Devil not in Hell viz. the lake which is the second death for then they could nor compass the earth and come before the Lord the which they did because if they had been in hell viz. the lake that they shall in future be put in then they could not have walked to and sâ—o in the earth nor appeared before God when the Sons of God met together for there is such a gulf that they that are there cannot come before God and when once they come there they shall not have their liberty to walk to and fro but shall be tormented day and night in the lake of Fire and Brimstone and as yet they are called the Prince of the aire and the god of this World but they shall be cast down into the earth and also bound a thousand years and afterwards loosed again before they be cast into that Lake and whereas Peter faith that they were cast down into hell and reserved unto the judgement of the great day I Answer Psal 16.10 Exod. 2.27 and 3.1 Jona 2.2 Isa 5.14 Hell in Scripture is taken several wayes sometimes for the Earth and sometimes for the Sea as Ionah cryed to the Lord out of the belly of Hell the which is meant the sea or the Whale take it which way you please and sometimes it is taken for captivity and whereas you cite the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell is variously â—aken see Mat. 5.29 and ca. 10.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be read hill or valley or dale it will not so fully prove the matter as you seem to suppose because if we consider that high place that they did enjoy and the place in which they were cast that is to say without the gate it might fitly be called a deep place or hell and yet not be in that Lake which is the second death no they were reserved in chains to receive their torments at the great day of judgement that is their time as they well know and not before therefore they believe and tremble to consider of their day that is coming and again you conclude that children are guilty of the second death because that Iohn saw small and great stand before God to be judged a very poor reason are all that stand before God to be judged guilty of the second death then all the godly are guilty of the second death for we must all appear before the judgement seat to give an
intercede with great importunity as if he should have said Lord if it will not be that thy anger turn away from this people have mercy on them although thou blot me out of thy Book the Lords answer is God will noe do injustice to punish the innocent and let the guâ—lty go free Moses may not appoint God whom he shall have mercy on for God knew better han Moses who were fit subjects for mercy and therefore he would have mercy on whom he pleased and not whom Moses pleased as if he should have said Moses what hast thou to do to appoint me whom I shall have mercy on and whom I shall blot out of my Book I tell thee that I am a God of Justice Righteousness and Faithfulness so that I cannot punâ—sh the innocent and let the guilty go free and therefore provoke me not to pardon Israel and blot thee out of my Book for I will have mercy on whom I will have mercy and such as sin will I blot out of my book and as for this people I have found them a rebellious and a stâ—ff-necked people but as for thee I have known by name viz. obedient meek lowly and humble before me and I will make all my goodness passe before THEE and I will proclaim the name of the Lord before THEE and I will be gratious unto whom I will be gratious with out thy appointment and I will have mercy on whom I will have mercy so then from hence we may see that the Lord tells Moses that he will have mercy on whom he will have mercy to take off Moses from moving him to spare Israel that was a Rebellious people and to blot out Moses that walked humbly before him so that God will not as aforesaid punish the innocent and let the guilty go free and so I am come to the second thing considerable the which is Whom it is that God will have mercy on and whom he will not because the Text saith That he will have mercy on whom he will have mercy that is briefly thus Gods wil and pleasure is to have mercy and compassion on such as fear him Isal 1.19 Deut. 13.17 ch 30.2 3 4. Exod. 3.4 6 7. Num 14.18 much more might be added and keep his Commandements and to destroy such as are disobedient and harden themselves in their sins against him and this the Scripture will largely prove who so doubts of it let him peruse the Scriptures in the margent and thus God will have mercy on whom he will have mercy and so I pass to the next Verse but by the way take notice that the house of Israel are the people of whom and to whom the Apostle speaks and saith he will have mercy on whom he will have mercy that is although Moses did intercede for Israel and desire the Lord to remember that they were the Seed of Abraham Isaac and Jacob yet for all this the Lord would not bear with them in their sins but saith as it were on this wise what although they are the seed of Abraham yet that enjoyns me not to bear with them in their sins for I will have mercy on whom I will have mercy and therefore let not Israel trust to their birth-priviledges because they are the seed of Abraham c. Vers 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Annot. In this Verse the Apostle takes off the Jews from willing and running in the way of the Righteousness of the Law to obtain Evangelical blessings or otherwise destroyeth what he did visibly build for he did press men to run and tells them that in so doing they might attain as you may see in these words 1 Cor. 9.24 They that run in a race run all but one receives the prize sorun that ye may obtain these two places seem to oppose one another the one saith it is not of him that willeth nor of him that runneth the other saith run that ye may obtain implying that it is to be obtained through running so run that ye may obtain but that you may see these two places reconciled consider first that when the Apostle saith it is not of him that willeth or of him that runneth he means of such as run in a wrong way and when he saith so run that ye may obtain he means such as run in the right way for illustration admit of this comparison suppose two men had a great journey to go in a day that they intend to accomplish by night they both set forth in the morning intheir journey the one keeps his strait Road that leads to his journyes end in the which way he hasteneth and cometh to the end at even the other peradventure goeth as fast as he but he goeth the contrary way that the further he goeth the further he hath to his journyes end now the one thorow willing and running in the right way attains his journyes end the other although he will and run yet it being the clear contrary way is the further from his journyes end so that it is not in his running to obtain his journyes end because he is in a wrong way this was the very case in this Verse it was not of him that did will or run by the works of the Law to attain Heaven but to run in the way of Faith and Evangelical obedience the end whereof is everlasting life and now I shall give you the summe of it in short that is whereas it saith It is not of him that willeth or of him that runneth the meaning is that all the striving and running of Israel according to the Law would not help them in point of justification it being only Faith thorow the grace of God in the Gospel that justifieth and that this is the meaning of the Text the Apostle fully clears in these words vers 31. But Israel which followed after the law of righteousness hath not attained to the law of righteousness wherefore because they sought it not by faith but as it were by the works of the Law so then it is plain why it was not of or in him that willed or runned because they did not run in a right way they sought it not by Faith but by the works of the Law and so I pass to the next which is Vers 17 For the scripture saith unto Pharaoh Even for this same purpose have I raised thee up that I may show my power in thee that my Name may be declared thorowout all the earth Annot. From this Verse we may take notice that the Lord brings Pharaoh as a President of his Power and Justice his Power in that he could top the tallest Cedar that is he could bring down the haughty and lay them low Secondly his Justice that all the world might take notice that there should none exalt themselves against him and prosper But now to the Exposition of the Verse in its
and say that the Scripture faith There are certain men crept in unawares who were before of old ordained to THIS Condemnation ungodly men turning the grace of God into lasciviousness the which thing is true that God before or of old did appoint ungodly men even such as abuse his Grace and turn it into lasciviousness to be condemned but God did not appoint men of old to be ungodly neither did appoint any men to condemnation but for ungodliness and this is the meaning of this Text. We may also observe that Jude speaks a prophecy of Enoch the 7 from Adam who did prophecy of the great Wickedness of the last and great Antichrist and the manner of his destruction compared with the words of Peter chap. 3.7 and the Prophet Ezekiel with many other Scriptures the which at present I shall not speak of in particular that is even as God did bring a remarkable judgement viz. the Flood on ungodly men in the old World so the Heavens that now are reserved for fire as a remarkable judgement to destroy the Wicked who then shall creep in unawares as aforesaid which is to be understood by the word THIS condemnation or THIS kind of Judgement as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear it Obj. And again 1 Pet. 2 7. so me will Object and say that some are appointed to be disobedient from the words of Peter ch 2 7 8. which faith The stone that the builders disalowed is become the head of the corner a stone of stumbling and a rock of offence to them which stumble at the word being disobedient whereunto also they were appointed Answer If the Text were truly calculated from the Original as it is here read yet we must not understand that God doth appoint men to be disobedient and especially before they be born although God sometimes give men up to hardness of heart for their wickedness but if God did appoint the Jews to be disobedient to Christ they did well in being disobedient to him because to do what God hath appointed men to do is to do well and no disobedience for disobedience is to leave undone what God hath appointed and not to do it God will not condemn men for doing of that which he appoints them to do neither can God appoint men to do evill therefore God appoints not men to be disobedient but you possibly may say Is there any evil done in the City saith the Lord and I have not done it Amos 3.6 To which I answer and say that is not the evil of sin that the Lord saith he hath done out the evill of punishment for sin because punishment is frequently in Scripture called evill as the seventy years captivity was called a fore evil out of the North and the like And again peradventure some will object and say that the Lord hath made all things for himself yea even the wicked for the day of evil Prov. 16.4 To which I answer and say that God neither made evill man or evil day but when he had created and made all things so it was very good for as saith the Wise man God made man upright Eccles 7.29 but he hath found many inventions to make himself evil so then man was made upright and very good 〈◊〉 66 3 4. Prov. 1.22 25 26. Isai 1 16. and the day also was good but man making himself evill made also the day of judgement which is a good day to the Righteous become an evil day to them although the day in it self be a good day in the which the people of God shall rejoyce Obj. But it may be further objected and said that God is said to chuse mens delusions and to laugh at their calamity and mock when their fear cometh insomuch that although they make many prayers he will not hear them To these and such-like Scriptures I answer and say Answ that it is just with God so to do when they slight his counsel and chuse their own wayes and say to him depart from us we desire not the knowledge of thy wayes when he saith stand and enquire in the way the good old way vâ—z the Law of Moses and walk therein but they said we will not walk therein but we will walk after the imagination of our hearts Prov. 1.24 Isa 65.12 ch 66.4 Ier. 7.13 Ezek. 8.17 18. Iob. 27 8 9. Isa 1.15 Ier. 11 11 ch 14 12 Mich. 3.4 I say it is just with God to chuse such mens delusion that is to give them up to the wiles of the Devil to be led captive by him at his will and then when misery falls on them and they cry unto the Lord he may justly reject them and laugh at their calamity that as he called and they would not hear him so they should call to him he not hear them and yet his mercy will plainly appear to be over all his works And for this cause God raised up Pharaoh to make his Name and power known thoroughout all the earth that all the world might know that all such as refused to hear and obey the Lord should be destroyed and that without remedy and so I shall pasle from the objections to the next verse which is Vers 18. Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth Annot. This verse is but a repetition of the fifteenth verse which saith For he said unto Moses I will have mercy in whom I will have mercy and I will have compassion on whom I will have compassion the which verse I have explained or opened at large shewing the occasion of the Lords discourse to Moses and also who it is that God will have mercy and compassion on and therefore shall passe this briefly and say that the Apostle in this verse reasons on this wise as if he should have said although it be so that you O house of Israel be all branches from one and the same stock and root yet by reason of your being degenerate plants and not being fruitfull the Lord may cut you off and yet notwithstanding may spare part of the branches although of the same stock or root they being fruitfull and may cut off and reject you that are unbelieving and unfruitfull and this is the sum and scope of the Apostles discourse in this whole Chapter as if he should say you house of Israel think it no strange thing that God should save some of you and reject other some and yet you being children of one father according to the flesh viz. Abraham for God looks upon no such thing for if you were of a nearer relation to him than of being Abrahams seed even as a signet on his right hand yet if you sin he will reject you for all that near relation for he will have mercy on whom he will have mercy and whom he will he hardeneth that is he will have mercy on humble penitent repenting souls and he will give up stubborn
your honour for them to come and live here you might have spared your pains or otherwise sent it to your own tribe for they and not I contend against it but surely your garments smell so much of that mysticall Whore that they would abhor you But to the next thing the which is an answer to what you say to my third Argument as for your intervening discourse where you tell me what your eighteen Commentators say upon the 11 of the Revelations I matter not but say that me thinks he is blind that sees you not in a muddle of confusion for sometime you say that Hierusalem is to be understood the Church and sometimes the Temple but yet it wants proof that ever Hieausalem is taken to be the Church and I also discern your ignorance as touching the 11. and 12. Chapters of the Revelations the woman that travelleth to bring forth a man child is not the Gentile-Church but no more of that its possible that we may confer about that hereafter and so I come to take notice of your answer as aforesaid where you say The Temple of God spoken by Paul to the Thessalonians Page 33. 2 Thes 2.1 2 3 4 5 6 7 8. is to be understood the Church of God and Antichrists tyranny by saying he sate or set up his throne there which if this were the Temple of Jerusalem it were a poor piece of honour say you To which I answer and say First that it was not the Church of God will appear plainly because God never owned such a people to be his Church 2 Cor. 6.15 16. in whom Antichrist had his seat or Throne for Christ and Antichrist cannot dwell together so then if Antichrists seat was there then Christ seats not there if Christ not there then no Church of God so then Antichrist could not sit in the Temple of God in your sense The Temple mentioned 2 Thes 2. proved not to be the Church of God take this maxim the Antiquity of a thing proves not the verity of it my meaning is this although the Pope have sate in your Temple viz. Church along time and been your Governour as in chief and you suppose your selves the Church and therefore Antichrist may sit in the Temple viz. Church this proves not the verity of it And secondly whereas you say It is no great piece of honour for Antichrist to set his Throne in the Temple of Jerusalem To which I answer and say if you were not ignorant but knew the Scriptures you would know that it would be an honour to him to sit there provided he might be owned by the Jews to be their King viz. Christ as he will desire to be owned but that it is an honour unto him to set up his Throne there is plain because it is called the glorious holy Mountain by the Prophet Daniel Dan. 11.45 in these words And he shall plant the Tabernacle of his Pallace between the sea in the glorilus holy Mountain or the mountain of delight and holinesse as it is called in the margent yet he shall come to his end and none shall help him and at that time shall Michael viz. Christ appear Dan. 12.1 2 3. or stand up according to Pauls words and destroy him and that it is at his coming to take his kingdome and to reign is plain because the Text saith That many that sleep in the dust of the earth shall arise some to glory and some to shame And that Hierusalem will be the praise or glory of the whole earth I have also proved already so that what you have said is proved to be false and that it is the very same thing that the Apostle spoke of is plain for they that know any thing know that Christ when he cometh to judge the world in righteousnesse is to come to Ierusalem and first restore the kingdome unto them and to plead with all flesh not far from the valley of Jehoshaphat and that the Antichrist may perswade the world that he is the Christ and that he may shew himself as God and so be worshipped by the Jews he shall place his throne there and therefore saith the Apostle in order to the establishing of the people 2 Thes 2.1 2 3 4 5 6. that they might not be deceived by him 〈◊〉 saith The day of the Lord comes unawares when you little think of it yet be not deceived about his coming for there shall first come the Antichrist who shall perswade men that he is the Christ and to carry on his design the more subtilely shall shew great signs and also shall place his Throne in the very place namely the glorious holy mountain Jerusalem where the true Christ shall place his Throne And this is fully implyed in 2 Thess 2. compared with Dan. 12 and other Scriptures that I formerly have cited But I passe briefly because those that compare my Syons Redemption and your answer together may see your answer to be but as a scare-crow and not worth taking notice of But you tell me I understand not what is meant by Gog and Magog Answer It s very like I cannot be more ignorant of Gog and Magog Page 33. than you be of what is meant by the little Horn Dan 7. when you call him Antiochus Epiphanes the which although he might be a type of him was no more the same than the scape-Goat Levit. 16. was Christ first because this little Hâ—â—n Dan. 7. was took alive and given to the burning flame after which time the Saints did possesse the Kingdom of the whole world it being delivered into their hands by the Son of man coming in the clouds of heaven Antiochus Epiphanes proved not to be the little Horn spoken of by Daniel ch 7.7 8 9 10 11 12 13 14 15 16 17. with much more that might be cited as an allusion thereunto Dan. 7 13 14 15 16 17 18. but Antiochus Epiphanes died after another manner neither was the Kingdome of Israel at peace after his death for he left a son which acted in the cruelty of his father who gathered together fifty thousand footmen and almost five thousand horsemen and fourscore Elephants and vexed the Jews as you may read in the first Chapter of the wars of the Jews recorded by Iosephus in his 559. page I could speak very largely unto it but he that reads the 7. of Dan. and compares it with Joel the 3. and Revelations the 19. may plainly discern that the little Horn mentioned in the 7. of Daniel which shall be taken alive and destroyed as aforesaid cannot be understood to be Antiochus Epiphanes which dyed before Christs Incarnation near one hundred sixty and two years And again Isa 14. whereas you say the 14 Chapter of Isaiah speaks not of the Antichrist but of the King of Babylon To which I answer and say Read Syons Redemption p. 101. that I have before said that the Antichrist is to be
an Assyrian and also King of Babylon but that there is more meant in the Text than the destruction of any of the Babylonious Kings in foretime as you may see in the discours of the chapter considered with the 5. of Micha Again you say Page 31. That Antichrist is set out in a double form a Tyrant and a false Prophet and yet but one beast Answ Where you learned that lesson that the Beast and falce prophet was one and the same or one Beast I know not to before your cited place Rev 13.4 11.18 will not prove it but you may see they are not one and the same Beasts Read Syons Redemption you my see 〈…〉 why the Antichrist may not be understood to be the Romish Babylon for the answer is not valued to it But another beast rose out of the earth saith John v. 11 and in chap 10. v. 20. they are clearly distinguished into viz. a Beast and false Prophet which was subordinate to the Beast both these mark that Were taken alive and cast into the lake of fire and brimstone Hence your answer to my first reason why the Romish Babylon is not the Antichrist falls to the ground Curteous Reader peruse my Syons Redemption and you shall see the answer given to it not vallued with it Secondly you say That Antichrist shall confesse God and Christ in words Answ I pray when you write again inform me of whom you learned that the Antâ—christ would confesse God or Christ in words For as yet I never learned it from the Scriptures But I shall shew that Antichrist will never own Christ in words or works and it is a main property in Antichrist to deny Christ in words as well as in works as saith the Apostle John Who is a lyar but he that denieth Jesus to be the Christ The Antichrist will not confess Christ in words nor works as is clearly proved he is Antichrist that denieth the Father and the Son every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is the spirit of Antichrist for many deceivers are entred into the world who confesse not that Jesus Christ is come into the flesh this is a deceiver and an Antichrist From whence we may see the main property of the spirit of Antichrist to deny both in words and actions any other God or Christ save himself and this spirit was working in the Apostles time to bring forth that great design viz. the man of sin or the Antichrist as saith the Apostle Paul The mystery of iniquity doth already work 2 Thes 2 1 2 3 4 5 6 7 8 9 only he that letteth viz. the sixth Head will let till he be taken away then shall the wicked be revealed and oppose HIMSELF above all that is called God or worshipped so that he as God shall sit in the Temple of God shewing himself that he is God And Daniel saith that HE shall stand up against the Prince of PRINCES Dan. 8.23 24 25. Dan. 11.36 37 38. and do according to his will and shall exalt himsel fand magnifie himself above every God and shall speak mark that MARVELOVS THINGS AGAINST THE GOD of GODS From whence although more might be said we may see that the great ANTICHRIST will not deny God onely in works but also in words From whence your answer to my second Reason also falleth to the ground without remedy and so I passe to the next which is say you It is plain that the Pope shall not be destroyed untill the last day to the proof of which you cite 2 Thes 2.8 and Rev 19 20. knowing not what you say nor whereof you do affirm Answ I have already proved that HE viz. the Man of sin spoken of in the Tessalonians is the Antichrist and not the Woman which sate upon the scarlet coloured Beast Mystery Babylon and also that power or ten horns that shall support Antichrist shall totally destroy the Pope viz. Rome which is called by the name Whore and after that time Christ and his Army shall destroy the Man of sin and his Army Now that this is a clear truth I shall shew from two plain Texts of Scripture and first to the first that is that the Popes Kingdome shall be unterly destroyed by those that shâ—l uphold and give their power to the Antichrist read Rev. 17.16 17 18. And the ten horns which thou sawest upon the Beast these shall hate the Whore and shall make her desolate and naked and shall cat her flesh and burn her with fire for God hath put it into their hearts to fulfil his Will and to agree and give their kingdom to the Beast untill the word of God shall be fulfilled and the woman that thou sawest is the great City which reigneth over the Kings of the earth Hence we see that those Kings that shall give their power and Kingdoms to the Beist viz. the Antichrist shall utterly destroy Rome and burn her with fire The Pope and his Kingdome is to be destroyed by the Antichrist as is plainly proved insomuch as there shall not remain neither root nor branch Thus you have seen the Pope and his kingdome destroyed by the Beast or the ten horns which were upon the Beast and now in the second place I shall shew that the Beast and those Kings after this victory over Rome shall adventure another engagement and that is with the Son of man and his Army but then he come to hisend and none can help him with an universal destruction read Rev. 19.19 in these words And I saw the Beast and the Kings of the earth and their Armies gathered together to make war against him that sate on the Horse and against his Army and the Beast was taken and with him the false Prophet that wrought miracles before him with which he deceived them that had received the mark of the Beast and them that worshipped his Image not Jupiter these both were cast alive into a lake of fire burning with brimstone and the remnant was stain with the sword of him that sate upon the Horse which sword proceeded out of his mouth and all the fowls were filled with their flesh This was the great sacrifice that the Lord had to sacrifice in Bozra and also the reaping of the earth spoken in Joel and also the Wine presse spoken of in the Apochalips Joel 3.11 12 13 14. Isa 59.16 17 18. ch 63.1 2 3 4 5 6. Ezek. 39.1 2 4 5. 17 18. Rev. 14.19 20. and he that wants further satisfaction as to this read my Syons Redemption although I might adde unto it if time in reference to other occasions would give me leave but I study brevity and thus having vindicated my reasons which proves that the Romish Babylon is not the Antichrist by shewing that Rome shall be destroyed by Antichrist namely by the ten Horns as his servants by his appointment and he to remain till
the Lord Jesus THE GREAT KING shal take the KINGDOMS of the whol WORLD into his hands and 〈…〉 KINGS in his wrath and break them like a Potters vessell when he shall sit KING upon his holy hill of SYON and so I passe to a conclusion as briefly as may be not taking notice of every truffle yet I shall not let any thing that hath a colour of reason or strength go unexamined and unanswered as the Lord shall assist me But again whereas in your 34. page you say The Pope is Antichrist because he is against Christ and prayes to Saints To which I answer briefly and say that if all those may be fitly called Antichrist which sin against Christ or break his laws then he that goes to the Ale house and is drunk or he that covets that which is his neighbours is an Antichrist which if so I fear there is few of your tribe will misse that title Antichrist it s well if you do I could shew you your vain reasoning at large but I spare you but you tell me the Pope prayes to Saints The Pope praying to Saints proves him not to be the Antichrist but rather proves that he is not and therefore is Antichrist pray did you ever dream that such as pray to Saints are the Antichrist I am certain you never read it in the Scriptures but rather that proves him not to be Antichrist because he that is the Antichrist will be so far from praying to Saints that he will neither acknowledge God nor Saints but will oppose himself above God or Saints as I already have proved As for your other two reasons are triflles for in your second reason you tell me how The Latteran Council applauded the Pope saying That he was another God on earth To which I answer If you had added such a Letter as was sent from the Samaritanes to Antiochus Epiphanes Read Josephus p. 303. yet it would not have helpt you to prove the Pope to be Antichrist for what and if the Latteran Council did applaud the Pope and call him a God on earth will it therefore follow that either Council or Pope did affirm that they were above the God of heaven or spake as the Man of sin did marvelous things against the God of Gods 1 Cor. 8.5 We know there are gods many as saith the Apostle and so they might peradventure call him a God on earth but this proves him not to be the Antichrist so your second reason falls to the ground And thirdly you say The seven hills are the seat of Antichrist Rev. 17.9 and the Popes sits there and therefore the Pope is Antichrist Answer The text doth say Rev. 17.9 The seven heads are seven mountains on which the WOMAN mark that sitteth But I have shewed that the WOMAN there spoken of is the same WOMAN that is spoken of in the 18. verse which is to be destroyed by the Antichrist and therefore not Antichrist but the seven hills was never called the seat of Antichrist Dan. 11 45. neither shall it ever be his seat but his seat shall be in the glorious holy mountain Jâ—rusalem as I before have shewed And thus all your three reasons to prove the Pope to be Antichrist is chased and vanished away as a vision of the night and so I passe to the next thing considerable which is the examination of what you say to the Reign of Christ after the destructâ—on of the great Antichrist because the other intervening discourse of yours is but a story of the family of Gog and Magog the which peradventure I know near so well as your self what Historians say of the family of Gog and Gomâ—r and Tubal and Togamâ—r and the like and also possibly I might prove that some of all these families will be of that multitude that shall cover the mountains of Israel like a cloud but I have said enough to prove that the Pope is not THE Antichrist and so I come to examin your examinitâ—on of Christs reign on earth the which upon examinition I do marvel you would strain your reputation if you ever had any in bringing into a publick view that which hath so little reason or strength of argument in it but I pass briefly to the matter which is Page 36. Christ shall not reign upon earth say you because Christ tells Pilate that his kingdom is not of this world To which I answer and say when Christ tells Pilate his KINGDOME was not of this world at that time it was not of this world considered as it stands in the state of corruption and the government upon many mens shoulders for upon this account Christ speaks to Pilate but there is a time coming that the Kingdomes of this world shall become the Kingdomes of the LORD CHRIST The time is coming that Christ will have and hold a Kingdome on earth and the GOVERNMENT shall be upon his shoulders and he shall reign for ever and ever that is so long as there are KING-DOMES to reign over for this saith the Lord in several places of Scripture as I shall hint at some few of them and also shew you when the time will begin and that will be at the sounding of the seventh Trumpet that shall accomplish these three excellent things or these three excellent things shall be accomplished at that time first the dead Saints raised and secondly the Jews called home and thirdly the KINGDOMS of this world at that time shall become the KINGDOMS of our Lord and of his Christ and he shall reign and govern it in righteousness These three things I shall prove in order as God shall assist through whose strength I could be very large in this matter A discovery of the excellent effects of the 7th trumpet in the time of his sounding 1 Thes 4.16 but I shall be brief And first to the first What is the first thing that will be effected by the sound of the seventh Trumpet which is the dead Saints raised as will appear from the holy Scripture which saith For the Lord himself shall descend from heaven with a shout with the voice of the Archangel with the trump of God and the dead in Christ shall rise first and that this is the seventh or last Trumpet is more plainly discovered by Paul to the Corinthians 1 Cor. 15.51 52. which saith Behold I shew you a mystery we shall not all sleep but we shall all be changed in a moment in the twinckling of an eye at the LAST TRVMP for the TRVMPET shall sound and the dead shall be raised incorruptable and we shall be changed From whence we may see that this will be effected in the sounding of the seventh TRUMPET namely that the dead Saints shall be raised and the living Saints changed and so I passe to hint at the second thing that will be effected in that time which is The drying up of the River Euphrates that the children of Israel may
return to their own Land onely the drying up of the River may be a little the precedent work as if time would give leave I would shew you and that the gathering of the dispersed of Israel and bringing them into their own Land will be fully effected under the sound of the seventh Trumpet which by the Prophet Isaiah is called the great Trumpet because under his sounding greater things will be effected than under any of the sounding of the other six Trumpets and therefore see what the prophet Isaiah saith Isa 27.12 13. which is as followeth And it shall come to passe in that day that the Lord will heat off from the channel of * Chap. 11.15 16. Rev. 16.12 the River to the stream of Aegypt called the tongue of the Aegyptian sea and ye shall be gathered one by one O ye children of Israel and it shall come to passe in that day that the GREAT TRVMPET shall be blown mark that and they shall come which are ready to perish in the land of Assyria and the out-cast of the land of Aegypt and shall worship the Lord in the holy mountain of Jerusalem And thus having shewed what the second thing will be that will be effected in the time of the sounding of the seventh TRUMPET I come now to shew what will be the third thing effected at that time which is The Kingdomes of this world shall become the Kingdom of Christ and he shall take his great power and Reign Rev. 11.17 Do you know what is meant in these Petitions in the Lords Prayer Thy Kingdome come Thy will be done in earth as it is in heaven surely if you did you would understand the Prophets a little better than you do So that Christ is yet to have a Kingdome in this world or that the Kingdoms of this world is to become the Kingdoms of the Lord Christ under the sounding of the seventh Trumpet as aforesaid Rev 11.15 for the proof hereof read the words of John which saith And the seventh Angel sounded and there was a GRAET voice in HEAVEN saying the KINGDOMES of this world are become the KINGDOMES of our Lord and of his Christ and he shall reign for ever and ever From hence we see that although Christ would not be King on earth before his suffering yet afterwards he is to receive a kingdome to himself even the kingdomes of this world and that he will take his great power and reign and then according to the words of the Psalmist Psal 22.27 All the ends of the world shall remember and turn to the Lord and all the kindreds of the Nations shall worship before thee for the kingdom is the Lords and he is the Governour amongst the Nations because of thy Temple at Jerusalem shall Kings bring presents unto thee Psal 68.29 and the kingdome and dominion and greatness of the kingdome under the whole heaven shall be given to the people of the Saints of the most high Dan. 7.27 whose kingdome is an everlasting kingdome and all dominions shall serve and obey him and Saviours shall come upon mount Zion and judge the mount of Esau Obed 21. and the kingdome shall be the Lords for he that overcometh will I give power over the Nations Rev. 2.26.27 and he shall rule them with a rod of iron Psal 149.8 9. and binde the Kings in chains and their Nobles in fetters if iron to execute upon them the judgment written Rev. 5.10 this honour hath all the Saints praise ye the Lord. From hence we may see the Kingdomes of this world is to become the Kingdome of Christ and his Saints and they shall reign upon earth But you say Page 36. 37. The Saints reign is to be understood spiritually as by prevailing with God in prayer and the like To which I answer and say it is as likely to be true as that the Kingdome of Syria is the fourth Monarchy or Kingdome but that it cannot be so understood is plain for as yet I never read that any one man governed or reigned over all Nations or reigned over them by his prayers although it might bring judgments on many places and people Jam. 5.17 as Elias did when he prayed and it rained not for the space of forty six months but what hurt did that do to Aegypt where it raineth not and did ever any one by his prayers binde his King or Nobles in fetters of iron but admit we might grant that there were an hundred did so yet it would not prove the matter but be too narrow unlesse you could prove every man in particular to do so for this honour shall every Stint have viz. to reign and the wicked to be as ashes under the soles of their feet there might be very much said to the confutation of this but I shall not play the coward to fight with that which is so decripped and not able to look truth or sound reason in the face but that Christ and his Saints shall reign together on earth is plain first because there is plain text of Scripture for it Rev. 21.1 2 3 4 5 6 7. as above written secondly the Tabernacle of God is to be with men mark that and the Lord Jesus is to descend Zach. 14.4 and his feet standing in that day upon the Mount of Olives Job 19.24 25 26 27. the confideration whereof did uphold Job in his troubles that he should see his Redeemer in the latter dayes upon the earth whom he should behold for himself and not another And wereas you say Page 38. Christ is gone to prepare a place for us and that we shall becaught up to meet him in the ayre and be ever with him To which I answer and say and first if we shall be caught up to meet him it argues plainly that he is coming to live or he with us otherwise we may not be properly said to meet him if he be not coming towards us Obj But if it should be said it is true The Lord will come to judgement possibly here on earth but not to reign here To which I answer and say If he do hold his judgement here that implies that he will reign here for he shall reign when he sits in judgement but we finde plainly in Scripture that there is a great work to do when Christ comes before he shall give the ultimate sentence in so much that the Apochalips saith it will be a thousand years if I should say that the new Jerusalem should for ever abide in the Land of Canaan The meek shal inherit the earth which â—s yet they do not and we ever remain in it you would not know how to disprove it for although the Text say that we shall be ever with the Lord yet it doth not say that we shall be ever in the ayre for although Christ shall be seen in the ayre with the Saints and Angels which
a resurrection from a state of sin to a state of grace but it s to be understood a resurrection from the Grave and the soul is to be understood the body or the entire man as the eight souls were saved by water in Noahs Ark. And whereas you say Page 39. that the new Jerusalem is not to be a material City according to the letter of the Scriptures because say you what City in the letter can have twelve foundations or Angels porters or gates made of pearl To which I answer and say it is somewhat strange to me to think that you do in very deed believe that God made the things that do appear by his word Let it be so and it was so and that he laid the foundation of the earth upon nothing and spread forth the heavens like a curtain and made those two great lights together with all the hoast of heaven Carnal men know not the mystery of the Kingdom and what they know naturally as bruit beasts even in those things they corrupt themselves onely by his word Let it be done and it was so it is strange that such carnals as you are do not question where God had materials enough to make the heavens and earth because you question how one pearl can be big enough to make a gate To which I say that he that made the heavens and the earth by the word of his power could have made it all of pearl if it had pleased him for there is nothing too hard for him to do therefore what he saith he will do let us not question how he can bring it about lest we see it and yet never enjoy it Again whereas you say Page 40 That the new heaven and earth and new Jerusalem may be taken for the Church in glory after the Jews conversion To which I answer and say that the new Jerusalem is not the Church is plain because the Church or Saints are to enter in through the the gates into that City and have their habitation there and walk in the streets thereof therefore the Church may not be taken for the new Jerusalem but it is to be a material heavenly glorious City the which now is the habitation of God and Christ or his Throne or Taberbernacle the which also at the time appointed shall descend upon the new earth and so the Throne or Tabernacle of God shall be with men and he shall dwell with them and thus the Lord shewed Iohn the form of the City and the manner how it should descend down upon the new earth in the which City the glorified Saints with the Lord shall dwell but without the gates shall be doggs and whoremongers and the like punished and although the whole earth shall be restored in the years of restauration yet after the ultimate judgement when Christ hath finished his reign and resigned up the Mediatorship and all government â—o the hands of God the Father when he shall be all in all 1 Cor. 15. then shall the Land of Canaan or Iudeah or Ierusalem which is one and the same although they differ in name be that new earth in which shall dwell righteousnesse agreeing with the words of the Prophet Esa 65.17 18 19. which saith Behold I create a new heaven and a new earth and the former shall not be remembred nor come into mind but be ye glad for behold I create Ierusalem a rejoycing and her people a joy and I will rejoyce in Ierusalem and joy in my people and the voyce of weeping shall be heard no more in her This will be accomplished in Ierusalem at the beginning of Christs reign although the condition with other places may be altered as Chaldea Aegypt and Edom and the like yet with Canaan it will not for Ierusalem shall abide a glorious blessed place for ever as I shall speak more to anon and at present I pass to what you say in page 41. which is an interpretation of the words of Isaiah which saith The lyon shall lye down with the lamb and the like which is meant say you the changing of our salvage nature and make us submit to his yoak Answer That this is a false interpretation any man that hath understanding may plainly discern because Christ saith iniquity shall abound and questions whether he shall find faith upon earth and also the Prophet shews that the people of God shall be very few like to the gleaning of the vintage and the whole world wandring after the Beast and such like expressions the Scriptures are full of which sheweth that there wil not be such a conversion as you vainly dream of but this trifle I shall speak no more to at present but refer the curteous Reader to take satisfaction from the Scriptures as to this and the like as you may find composed as to the proof of this matter in my former Treatise intuled Syons Redemption Read my Syons Redemption where you may finde that the lyons lying down with the lamb is literally to be understood and the objections answered discovered as you may read from page 153 to page the 163. And as to the next thing I say That those irrational creatures that are dead are already delivered from their groaning and labour and yet notwithstanding for ought that you have said every creature that hath groaned under his burthen and hath been sensible of misery may again he restored but I shall wave that discourse and come to your 42 and last page in which I take notice of your contradiction where you say That Saints are not like to meet with peace or quietnesss here below but trouble and persecution and yet you say immediately that There is a time before the end when the sea of troubles shall be no more So that he that hath not both the eyes of his understanding put out may see that you are in a gulf of darknesse groaping for the wall not knoâ—ing what you say nor whereof you do affirm I could wish that you knew even the glorious state of the Church which will be at the time that the Redeemer shall come to Zion and turn transgression from Iacob when all Israel shall be a holy people to the Lord you hâ—rp at something that will be brought to passe at that time but what you know not neither are you like to know so long as you lean upon men to go upon their legs and see with their eyes but I spare you and passe to the next thing which is Say you in opposition to the Saints enjoying the riches of the world God gave mount Seir to Esau To which I answer and say The Sts. shall not enjoy the riches of the world until Christ shall come in the clouds of heaven with power and great glory to put them in possession that to suppose that the Saints shall enjoy the riches of the world till the Kingdoms of this world are become the Kingdomes of Christ is but a
and shall destroy him that remaineth of the City For unto us a child is born unto us a Son is given and the government shall be upon his shoulders and his name shall be called Wonderful Councellour the mighty God the everlasting Father the prince of Peace Of the encrease of his government and peace there shall be no end upon the Throne of David and upon his Kingdome to order it and to establish it with judgement Isa 9. 6 7 8. and with justice from hence forth even for ever the zeal of the Lord of Hosts will perform this For he shall come down like the rain upon the new mown grasse as showers that water the earth In this day shall the righteous flourish and abundance of peace so long as the Moon endureth He shall have dominion from sea to sea and from the rivers to the ends of the earth Psal 72.5 10 12. they that dwell in the wildernesse shall bow before him and his enemies shall lick the dust The Kings of Tarshish A promise of Moses as touching Christ in â—n Alâ—gory Deut. 33.13 14 15 16 Isa 53 12. Christ was delivered to death and so was for a time separated from his brethren Isa 45. and of the Isles shall bring presents the Kings of Sheba and Sebâ— shall offer gifts Yea all Kings shall fall down before him all Nations shall serve him And for the chief things of the ancient mountains and for the precious things of the â—asting hills And for the precoâ—us things of the earth and fuâ—nâ—sse hereof and for the good will of him that dwelt in the bush let the blessing come down upno the head of Ioseph and upon the top of the head of him that was separated from his brethren Therefore will I devide him a spoil amongst the great because he poured out his soul to death Therefore God hath highly exalted him and given him a name above every name that every knee should bow before him They shall come before thee in chains they shall come over and they shall fall down unto thee As saith the Angels to Mary Behold thou shalt conceive in thy womb and bring forth a Son Luke 1.31 32 33. and shalt call his name Iesus and he shall be great and shall be called the Son of the Highest and the Lord God shall give unto him the Throne of his father David and he shall reign over the house of Iacob for ever and of his kingdome there shall be no end And I saw in the night visions and behold one like the Son of man came with the clouds of heaven and came to the Ancient of dayes and they brought him near before him And there was given to him dominion Dan. 7.13 14 and 27. and glory and a kingdome that all people Nations and languages should serve him his dominion is an everlasting dominion which shall not passe away and his kingdome that which shall not be destroyed And the kingdom and dominion and greatness of the kingdome under the whole heaven 3 John 3.2 shall be given to the people of the Saints of the most high whose kingdome is an everlasting kingdome and all dominions shall serve and obey him Now are we the sons of God but it doth not appear what we shall be Luke 22 28. but when he shall appear we shall be made like him for ye are they saith Christ that have continued with me in my temptations I appoint unto you a kingdome and I will give you power over the Nations Rev. 2.26 and you shall rule them with a rod of iron and break them like a Potters vessel Psal 149.9 even as I have received of my Father this honour haâ—h all the Saints praise ye the Lord Thou shalt bring them in and place them in the mountain of thine inheritance Eph. 15.17 18 in the place O Lord which thou hast made for thee to duell in in the Sanctuary O Lord which thy hands have established The Lord shall reign for ever and ever Much might be said by way of allusion concerning Jonahs prayer Jâ—nah 2.4 Jâ—m 5 7. 8 Chap. 2.5 I said that I was cast out of thy sight yet will I look towards thy holy temple Be patient therefore brethren unto the coming of the Lord behold the husband man waitâ—th for the precious fruit of the earth and hath long patience for it untill he receive the early and latter rain Be ye also patient establish your hearts for the coming of the Lord draweth near Heaâ—ken my beloved brethren God hath chosen the poor of this world rich in faith and heirs of the Kingdome For we have not followed cunning devised fables when we made known unto you the power and coming of our Lord Jesus Christ 2 Petâ— 1 from 16 to 22. For he shall come in the clouds and every eye shall see him and they that peirced him shall mourn And then they shall say lo this is our God we have waited for him blessed is he that cometh in the name of the Lord For thou Bethlehem in the Land of Judeah Isa 25.9 Mat. 23.27 28 Chap. 25.31 Mat. 2 6. Mark 13.34 Rev 22 12 art not the least of the Princes of Judah for out of thee shall come a Governour that shall rule my people Israel For the Son of man is as a man taking a far journey who lest his house and gave authority to his servants and to every man his work and commanded the Porter to watch Watch ye therefore for ye know not when the master of the house cometh Watch ye therefore for he will come and give to every one according to his works blessed is that servant when his Lord cometh finds so doing he wâ—l give them a crown of life and a place in the Paradice of God in that new heaven and new earth Luke 12.37 1 Pet 5.4 Rev 2.7 Mat 5. 5 Jer 23 5 for the meek shall inherit the earth For behold the day cometh saith the Lord that I will raise up unto David a righteous branch and a King shall reign and prosper and shall execute judgement and justice in the earth in his day Judah shall be saved and Israel dwell safely and this is his name where by he shall be called Mich 4.7 THE LORD OUR RIGHTEOUSNES And I will make her that halteth Psal 146.10 a remnant and her that was cast out a strong Nation and the Lord shall reign over them in mount Zâ—on from henceforth and for ever Psal 67. from 1 to 8 Thy Lord shall reign for ever even thy God O Zion to all generations O let the Nations be glad and sing for joy for thou shalt judge the people tighteously and govern the Nations upon the earth Selah God shall blesse us and all the ends of the earth shall fear him Psal 49.14 1 Thes 4 Psal 149.2 Clap your hands all ye people shout unto God with the voice of tryumph For the